1) Write a paragraph describing some of the challenges that faced Japanese Zen monks attempting to process, master, and eventually reproduce Chinese gōng’àn that entered from China? Among these challenges, what does Bodiford have to say about language as a barrier to understanding? 
2) Considering this challenge and the ways in which Japanese Zen monks overcame them, as well as new methods for the standardization of gōng’àn answer among Japanese Zen monastics, how does this change your outlook on gōng’àn/kōan as a  Do not distribute without prior permission 12 genre? What, if anything, is lost in the mastery of a non-native language in order to understand a religious text, or in the standardization of suitable answers to religious questions? Are gōng’àn/kōan expressive in the same way when they are transformed? Why or why not?