zen 5

1) Ishii describes (pp. 231–233) three types of gōng'àn and their relationship to masterdisciple instruction. What does the categorization of these types tell us about the relationship between religious pedagogy and readership? If the enlightenment being captured is experiential and individual, why categorize gōng'àn at all like this? 

2) Analyze the reference chart of the Chan transmission lineage in Ishii’s article (pp. 237–239), but only focus on the first set of figures (“Śākyamuni” through “Huineng”). Using the case numbers beside each figure listed, cross-check titles of cases listed from the Mumonkan (pp. 215–217) and notes its placement in the sequence. First, does crosschecking Bodhidharma across these lists support or refute Faure’s argument about hagiography queried in Question #1 above? Second, what do you make of the nearperfect staggering of Śākyamuni as a presence in the gōng'àn collection? Finally, note any other peculiar patterns or points of interest that emerged from either these lists or Ishii’s article as a whole.