causing  the pain.  So the same symptom  of pain  can
　　   indicate  two different  causes: an original  problem
　　   getting better, or a new problem being created.
　　　　  A safe and recommended approach is to  initially
　　   limit sitting to half an hour, or two half-hour
　　   segments, in as relaxed  a manner  as possible.  This
　　   refers  not only to your  inner, but also your  outer
　　   environment.  For beginners, if the mind   is burdened
　　   with  outside  concerns, it may be better  to relieve
　　   some of these burdens  before sitting.   For this
　　   reason, it  is best  to sit   early  in  the  morning,
　　   before dealing with the problems of the day.   Sitting
　　   times  may be increased  with experience.  But people
　　   who do tso-ch'an  for extended   periods may become so
　　   engrossed in their effort that they may not recognize
　　   their tensions.  This frequently exists because their
　　   minds  are preoccupied  getting   results.  So to work
　　   hard on tso-ah'an  means  to just   put your  mind  on
　　   tso-ch'an  itself.  If you can just do that, these is
　　   no need for tension to arise. On the contrary, deeper
　　   relaxation, and calming  of the body and mind  should
　　   uld result.
　　  
　　   The Tso-ch'an of "outer Paths" 外道禅
　　  
　　　　  In his Liusu t'an ching 六祖坛经,  The  Platform 
　　   Sutra, Hui-neng 惠能 says that if one were   to  stay
　　   free  from  attachment  to   any  mental  or  physical
　　   realms, and to think  of neither   good nor evil, that
　　   is, refrain from discriminating, neither   thought nor
　　   mind will arise. This would be the true "sitting" of
　　   will arise. This would be the true   "sitting"  of
　　   Ch'an. Here, "sitting", not limited to mere physical
　　   sitting, refers to a practice where the mind is   not
　　   influenced, disturbed, or  distracted,   by  anything
　　   coming up, whether internally or in the   environment.
　　   If you were
　　  
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　　   to experience your self-nature, this would be called
　　   "Ch'an" (Kensho in Zen). To see   self-nature  is  to
　　   see one's  own unmoving   Buddha-nature, and is the mo
　　   st fundamental  level of enlightenment.   Without
　　   tso-ch'an  in this  sense, one cannot   attain  Ch'an.
　　   Hence  tso-ch'an  is the   method, Ch'an  the  result.
　　   Since Ch' an is sudden enlightenment, when it occurs,
　　   it is simultaneous with tso-ch'an.
　　　　  Hui-neng was critical of  certain  attitudes  in
　　   practice which did not conform to  his   criteria  of