Doing homework faithfully is meant to be a Zen discipline. Homework questions are basis for discussion.

(A)  Homework answers should be brief essays -- no less than 1/2 page; no more than one page.  At the start,
        the first essay question will always be from the Tao Te Ching; the next two, from Watts.
 
(B) Suppose a real life situation arises for you -- one relevant to your study of eastern ways of being.  You may write
        about this as a  “Wild Card” entry in place of one of the questions asked.  Label as such and show how you are using
        eastern philosophy in relation to the situation.

(C)  The homework answers will be collected at the end of each class.  Each day’s homework is worth  3/4 of a  point;
        the 2 assignments for a week are worth one and a half points. Over the semester,  you can earn 15 points -- one and
        a half letter grades! -- just by faithfully doing your daily work.

           Except in cases where a student has missed class with a valid excuse and contacted me within 24 hours,
                ASSIGNMENTS HANDED IN LATE WILL GAIN NO CREDIT.

 (D) Please Title each set of homework questions as below: e.g. Assignment A (for Thurs. Feb. 5th).
                            Please STAPLE pages of  your homework together!
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Assignment A:  Given Tues. Feb. 3rd for Thurs. Feb. 5th, 2004.  Read & comment on one or two chapters of the  Tao Te Ching (abbr. TTC).  Read Watts, The Way of Zen (abbr. WZ) chapter 1, pp. 3-28.

1) Pick one or two chapters of the TTC.  [Don’t start with chapter one which poses special difficulties.]
 Read the chapter or chapters as poetry.  Reflect on the reading, seeking how the material might apply to your life, what issues it raises for you, how it may violate so-called “common sense,” etc.  Give chapter number(s) and make your comments in essay form -- no less than 1/2 page.

2) [From WZ] Language seems to act like a cookie-cutter, cutting up reality by means of nouns, verbs, etc. In what ways does the Tao aid us to escape from the tyranny of language?  How might “living in the Tao” aid us to live more fully?  What would such living look like?  Discuss.

3) [from WZ]   Answer -- in essay form -- one of the following:
 3a.  How is the Tao like and unlike the Jewish or Christian notion of God?       OR
 3b.  In ordinary education, the goal is to accumulate more knowledge.  In the Tao, the aim appears to be to unlearn, to let go, to not strive.  But surely this seems to be a recipe for disaster. In what possible ways might you make sense of this seemingly upside-down teaching?  Discuss.
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Assignment B:  Given Thurs. Feb. 5th for Tues. Feb. 10, 2004.  Read & comment on one or two chapters of TTC; read WZ, first half of chapter 2, pp. 29-43.

1) Choose and reflect on one or two chapters of the TTC.

2) Explain the Hindu creation story of The Supreme One playing hide and seek with himself/ herself/ itself.  According to Hindu beliefs, in what sense are we, at essence, divine?  Why don’t we know this?  Are we like sleepwalkers?  Is what we call “the real world” a collective dream?  Discuss.

3) Discuss what -- according to the Hindu point of view -- “maya” is.  Give examples of your own of maya you have recognized.  How does maya form?  Is there any escape from maya?  Discuss.
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Assignment C:  Given Tues. Feb. 10, 2004  for Thurs. Feb. 12, 2004: Read & comment on one or two chapters of TTC; read WZ, second half of chapter 2, pp. 43 - 56.

1) Choose and reflect on one or two chapters of the TTC.

2) The Buddha said: “I teach two things only: that there is suffering (dukkha) and that there is release from suffering (dukkha).”  What is this “dukkha” of which the Buddha speaks?  How is this dukkha caused?  How may it be ended?  [These questions point toward the first three of the Four Noble Truths. Think about them in relation to your own life.]  Discuss.
 
3) In the Eightfold Path, there is a knowing and a commitment segment.  Then a conduct segment (speaking acting, right vocation).  Finally, there is a meditative segment (steady, mindful, concentration).  Explain -- as best you can -- the conduct and meditative segments.  How are these teachings like and how unlike teachings about conduct and prayer in Judaism or Christianity or Islam? Discuss.
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Assignment D:  Given Thurs. Feb. 12, 2004 for Tues. Feb. 17, 2004: Read and comment on one or two chapters of TTC; read Watts, Way of Zen, chapter 3, pp. 57-76  [Summer Group presents on Feb. 19th]

1. Choose and reflect on one or two chapters of the TTC.

2.  Answer a or b :  (a) Give and discuss at least two major points of difference between the Theravada (called Hinayana by the Mahayanists) and the Mahayana traditions.  Show why Mahayana views are some of the most radical in the whole history of religious thought.  OR  (b) Suppose it were possible to have a Mahayana Christianity or a Mahayana Judaism.  What would such an interpretation look like?  Discuss.

3.  Answer a or b or c :  (a) Discuss with examples the Mahayana mode of seeing which allows them to speak of tathata (the suchness of things). OR  (b) Discuss Pure Land Buddhism.  OR   (c) How would you explain the type of Mahayana teaching called Yogacara?
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Assignment E:  Given Tues. Feb. 17, 2004 for Thurs. Feb. 19, 2004: Read & comment on one or two chapters of TTC; read Watts, Way of Zen, first half of chapter 4, pp. 77-95.
[Summer Group presents today; Late Summer Group presents on 21st.]

1) Choose and reflect on one or two chapters of the TTC.

2.  Answer a or b :  (a) It is said (p.83) “truly to know is not to know, . . . the awakened mind responds immediately, without calculation, and . . . there is no contradiction between Buddhahood and the everyday life of the world.”  Explain each to a class of high school seniors.  Use examples.  OR  (b) Consider Bodhidarma (see picture facing p. 110) -- his meditative practice, his “upside down” interview with Emperor Wu and his relationship with his disciple Hui-k’o. If this was all you knew of Zen, what could you conclude about the nature of Zen?  Discuss.

3.  Explain the two poems -- that of Shen-hsiu and that of Hui-Neng.  Show how this contrast relates to the fundamental differences between Theravada and Mahayana thought.
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Assignment F:  Given Thurs. Feb. 19, 2004 for Tues. Feb. 24, 2004: Read & comment on one or two chapters of TTC; read Watts, Way of Zen, 2nd half of chapter 4, pp. 94-112.

1) Choose and reflect on one or two chapters of the TTC.

2.  Answer a or b : (a) After Hui-Neng, Ma Tzu exhibited strange behavior.  Discuss this behavior in relation to Hui-Neng’s comments on p. 94.  OR (b) Explain the incident of Nan-Ch’üan (Nansen) and Chao-Chao (Joshu) regarding the cat.  Show how this illuminates the nature of Zen.
 
3.  Answer a or b : (a) Discuss the Zen teaching of Lin-chi (Rinzai).  OR   (b) Discuss the kung-an (koan)  as a teaching strategy.
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Assignment G:  Given Tues. Feb. 24, 2004 for Thurs. Feb. 26, 2004: Read & comment on one or two chapters of TTC; read Watts, Way of Zen, Part II, ch. 1, pp. 115-133.

1) Choose and reflect on one or two chapters of the TTC.

2. Answer a or b: (a) Some say that Zen is a form of fatalism.  How does Watts answer that charge?  How does he explain the doctrine of no-self?  Do you agree or disagree?  Why?  Discuss.  OR   (b) Many people think of Zen as a system for self-improvement.  Watts does not.  [see p. 125]  Explain his point of view. Do you agree or disagree?  Why?  Discuss.

3.  Watts writes:  “The difficulty of Zen is . . . to shift one’s attention from the abstract to the concrete, from the symbolic self to one’s true nature.” [p. 126]  Here are some Zen answers to: why did Bodhidharma come from the West? or what is the Buddha? -- “the cypress tree in the yard” or “three pounds of flax” or “Pin-ting T’ung-tzu [the Fire God] comes for fire.” or “Pass me the chin rest.”  and then you get hit with it!  What is the point of all this apparent craziness?  Discuss.
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Assignment H:  Given Thurs. Feb. 26, 2004 for Tues. Mar. 2, 2004: Read and comment on one or two chapters of TTC; read Watts, Way of Zen, Part II, ch. 2, pp. 134-153

1) Choose and reflect on one or two chapters of the TTC.

2.  Zen seems to take the side of action as against reflection.  It describes itself as no mind (wu-hsin).   How does Watts explain wu-hsin?  Your comments?  Discuss.

3.  Answer a or b :  (a) On pages 141-142, the Zen master Bankei speaks of the Unborn. What does he mean by this?  Does this make sense or not?  Why or why not? Discuss. OR  (b) Discuss the relationship of spontaneity and blocking.  Suppose I tell you:  “Try to be spontaneous.”  or “Do not think of a Pink Elephant.”   What is wrong with these instructions?  Discuss.
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Assignment I:  Given Tues. Mar. 2, 2004 for Thurs. Mar. 4, 2004:  Read and comment on one or two chapters of TTC; read Watts, Way of Zen, Part II, ch. 3, pp. 154-173.  Today we will review for first test.

1) Choose and reflect on one or two chapters of the TTC.

2. Discuss the modern regimen of a Zen monk which includes, zazen, work, and -- in the Rinzai tradition, koan practice.  Explain the part that koan practice has to play in such Zen training.

3. Answer a or b :  (a) On pages 169-173, Watts discusses some of the limitations of koan practice.  What does he take these drawbacks to be?  How can they be prevented?  OR  (b) A koan, it is sometimes said, is a riddle which cannot be solved with the rational mind. Come up with two new koans taken from modern life.  Show how your candidates for “koans” might fulfill the functions which the traditional koans are said to fill.
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1) Choose and reflect on one or two chapters of the TTC.

2.  In your book, you have examples of pictures -- see Bodhidharma (facing p. 110) and the Haboku Landscape by Sesshu (facing p. 111).  Your book also mentions Zen gardens and has pictures of Ryoanji.  The tea ceremony is also mentioned.  Pick one of the above or another Zen-influenced art form other than poetry and show how the Zen spirit contributes to the art form.  [Nancy Wilson Ross’ The World of Zen -- on library reserve for this class  -- has more.  Be creative.  Let this be a start for your paper research.]

3.  Your book gives a number of examples of poetry (pp.184-189).  Zen aesthetics uses the terms “sabi” and “wabi” and “aware” and “ yugen” as features of Zen art.  Explain these terms using your own words and apply them to the poetry in your book or other Zen poetry.
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Assignment K:  Given Thurs. Mar. 11, 2004  for Tues. Mar. 16, 2004:  Begin reading and commenting on Shunryu Suzuki, Zen Mind, Beginner's Mind (abbreviated Zen Mind), pp. 9 -28.    Begin reading D.T. Suzuki Zen and Japanese Culture  (abbreviated Zen & Culture), pp. 1-15.  Answer questions below.

1.  Reflect and comment on the teachings in Zen Mind, pp. 9 -28.

2.  Answer either:
       (a) Zen masters use both words (stories, poems, quick sentences) and actions -- what D. T. Suzuki calls verbal and
            actional methods.  Explain these two approaches to a Chamber of Commerce luncheon group.  --     or    --
       (b) Comment on these three stories: (i) how deep is the river of Zen? [p. 5]; (ii) Dogo’s lessons to Soshin [p. 13]; and (iii)
            the swordsman story [pp. 13-14].  How do they fit together?  Discuss.

3. In what ways are Zen and art alike?  In what ways unlike?  Discuss creatively -- with some Zen!
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Assignment L:  Given Tues. Mar. 16, 2004 for Thurs. Mar. 18, 2004: Read and comment on Zen Mind, pp. 29-34.  Read Zen & Culture, pp. 21-37 and answer questions below. [Skip pp. 41-57

1.  Reflect and comment on the teachings in Zen Mind, pp. 29-34.

2.  Compare D.T. Suzuki [D.T.S.] on “wabi,” “sabi,” and asymmetry with Alan Watts’ treatment of the same notions in Way of Zen, pp. 174-201. Why does D.T.S. leave out “aware” and “yügen,” -- if indeed he does leave them out.  Discuss.  [Take a look at the pictures each uses to illustrate these qualities.]

3.  The Zen way seems to say “Not one, not two.” so as to keep us alive and alert and in the moment.  “Willows are green, flowers are red.” (p.36)  D.T. S. says that this is more than a statement of fact because it is spoken from a wisdom (prajna) mind.  Discuss this in relation to creativity.
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The wild geese do not intend to cast their reflection.
            The water has no mind to received their image.
           -- Zenrin Kushu

Watching the moon
 at dawn,
solitary, mid-sky,
I knew myself completely:
no part left over

         Izumi Shikibu (974-1034 CE)
              trans. Jane Hirschfield with Mariko Aratani