![]() He poured his visitor’s cup full, and then kept on pouring. Nan-in, a Japanese master during the Meiji era (1868-1912), received a university professor who came to inquire about Zen. Xiushan said, “What can you do about the world?”ĭizang said, “What do you call the world?” Xiushan said, “There is extensive discussion””ĭizang said, “How can that compare to me here planting the fields and making rice to eat?” Click on the link for the full text.ĭizang asked Xiushan, “Where do you come from?”ĭizang said, “How is Buddhism in the South these days?” It can be overwhelming to decide where to start! Below are some of our favorite Koan examples. There are countless examples of Koans to study. But if nothing else, if you’re interested in Zen practice, it’s worth reading a few to understand what Koans are all about. Some find the practice to be a pathway to “Buddha mind”. Ultimately, studying Koans is a personal choice. When practicing with the school, you study a sequence of Koans or spend time analyzing one particular writing (such as “Mu”). Some schools-like the Boston School of Zen, for example-have a formal Koan curriculum. Most often, there will be a blend of introspective study and formal practice with a teacher. Formal interviews and curriculum are still used in some teachings as well, but the precise function and importance placed on Koan study will vary from school to school. In contemporary Zen practice, introspective Koan practice is still predominant. Mana Shobogenzo by Eihei Dogen (1200-1253).The Blue Cliff Record by Yuanwu Keqin (1063-1135).The Book of Equanimity by Hongzhi Zhengjue (1091-1157).The Gateless Gate by Wumen (1183-1260).“Fundamental Zen”, as it would later come to be known was sometimes criticized by Confucianists and later sects as anti-intellectual, and many teachers would continue to stray away from strict, literal interpretations of Koans.Ī few of the most well-known original Koan texts include: This era also marked a shift away from formal teacher-student interviews and literal interpretation of texts. The Song era marked a shift towards introspective and silent meditation on a single phrase-or even a single word-from a Koan. Zen Master Dahui Zonggao established the art of kan huatou, or inspecting the Koan. The use of Gong’ans experienced another shift during the Song dynasty (960-1297 AD). Early Koans were derived from East Asian “literary games”, breaking down longer works and dialogues into well-edited, succinct passages. Once a passage had been formally commented upon by a Zen master, it officially became a Koan (or Gong’an). Gong’ans first appeared during the Tang dynasty (618-906 AD), as Zen Masters recorded their stories and commented upon the tales of others. Stories were passed down among generations and used to test a student’s understanding of principles. The term kōan is the Japanese translation of the Chinese word “ gong’an”, which means, literally, “public case.” Early Kōans can be compared to case law and judicial precedent. But when you feel the Koan in your being, you are coming closer to the moment before thinking. You can analyze as much as you want, but you’re never going to “solve” the puzzle. So Koan study can be a part of that moment before thinking. ![]() “The moment before thinking, when we are all one.” “When I slapped my leg and we both heard that sound, neither one of us was thinking,” the teacher explained. The teacher will then “asses” the student’s progress.ĭuring my first formal interview, I was discussing a simple Koan with the teacher, when all of a sudden he slapped his leg, making a loud, startling sound. During a formal Koan interview, the teacher will present the student with a passage to contemplate. If you ever get the chance to attend a Zen meditation retreat, you might have the opportunity to sit for a Koan interview. We try to feel the absence of an answer.īut there’s something to it. So rather than trying to solve the Koan, we try to understand that there is no answer. Koan practice can also bring us closer to don’t know mind. Meditating brings us closer to “don’t know mind”. “Don’t know mind” or “great doubt” is what some schools of Zen call the absence of thinking. A dog barks, and thus does not have the nature of the Buddha.īut rather than thinking and trying to solve the riddle, Koan study aims to make the student comfortable with not-knowing. Some say the main takeaway of Mu is that silence is the nature of the Buddha. Zen teachers often say that the point of a Koan is to feel the meaning in the essence of your being, rather than in your mind. Does a dog have Buddha nature? Yes and no are both correct and incorrect. ![]()
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