Can Ai Teach Zen (Via The Gateless Gate)?

Early April UPDATE: Microsoft’s CoPilot AI robes up to explain and give teachings for each of the Gateless Gate Zen stories

No; maybe just a little?

Ready to get your distortion on and feel more or less reassured about beating ai to the zen punch (at least in images)? Meh? MEH!? OK, ok then

Are some of these renditions various kinds of excrement (or not)? Well now ai, how about it? Who needs some more of Integrating Presence’s gateless gate hand drawn illustrations (instead)? Perhaps, but not as of the time of publishing this initially

Beginners: yes, cherish beginner’s mind . . . and have a look at The Gateless Gate for reference so as not to phfft as much as some

Do these images fall flat, or are they more Zen-like than Zen-like? You should keep a close heart-mind on your preferences you neither know nor not know, right?

Tuff seeming zen environment these days as such suchness doesn’t hold up well to current political (some would call it pandering and virtue signaling) guidelines of “correctness” or some such

Note: images based on this translation: https://terebess.hu/zen/mesterek/gateless-gate.pdf

Click to access gateless-gate.pdf

My/Josh’s commentary: not two; not one? Then zero and three and stuff like that, right?

1) Joshu’s “mu”

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story you’ve mentioned is a classic kōan known as “Joshu’s Mu.” Let’s delve into its meaning and significance:

The Kōan:
- A monk approached Master Joshu (also known as Zhaozhou) with a profound question: “Has a dog the Buddha Nature or not?”
- Joshu’s response was succinct and enigmatic: “Mu!”
Interpretation:
- The word “Mu” (or “Wu” in Chinese) is usually translated as “no,” but its meaning goes deeper. It can also be understood as “does not have.”
- Joshu’s reply is intentionally paradoxical and beyond mere affirmation or negation.
- The monk’s question touches on a fundamental concept in Zen Buddhism: the inherent Buddha Nature present in all beings.
The Essence of “Mu”:
- In Zen practice, one must break through conceptual barriers and directly experience reality beyond words and concepts.
- The monk’s question is unanswerable within ordinary dualistic thinking. If Joshu had said “yes” or “no,” it would have trapped the monk in intellectual speculation.
- By responding with “Mu,” Joshu points to a state of mind beyond affirmation or denial—a direct encounter with reality that transcends language.
The Gateless Barrier:
- Joshu’s “Mu” represents the gateless barrier of Zen. It is the threshold that aspirants must cross to attain true insight (satori).
- Passing this barrier means abandoning the discriminating mind and seeing directly into the nature of existence.
- Those who break through the barrier perceive not only Joshu but also all past Zen masters, sharing their vision and understanding.
Practice and Realization:
- Zen practitioners are encouraged to concentrate on “Mu” with their entire being—bones, pores, and consciousness.
- The process involves intense inquiry, transcending dualistic interpretations.
- Eventually, the practitioner may experience a breakthrough, akin to waking from a dream. At that moment, all opposites merge, and freedom is realized.
The Sword of General Kan:
- The metaphor of snatching General Kan’s sword symbolizes the sudden, decisive insight that cuts through illusion.
- In this awakened state, one is free from life and death, living joyfully and authentically.
Conclusion:
- “Mu” challenges us to go beyond conventional thinking and directly perceive our true nature.
- It invites us to unask the question, transcending words and concepts.
- Like the monk, we too can encounter the ineffable truth beyond affirmation or denial.

Remember, the essence of “Mu” lies not in intellectual understanding but in direct experience.

2) Hyakujo and a fox

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of Hyakujo and the Fox is a profound teaching that illustrates the nature of enlightenment, causation, and the transformative power of insight. Let’s explore its layers of meaning:

Setting the Scene:
- Master Hyakujo (also known as Baizhang) was a renowned Zen master in ancient China.
- An old man regularly attended Hyakujo’s Zen talks (teisho) alongside other monks. Unlike the monks, he always stayed behind after the talk.
The Old Man’s Revelation:
- One day, Hyakujo noticed the old man lingering and asked, “Who are you standing here before me?”
- The old man revealed his extraordinary past: During the time of the Kasho Buddha, he had been the head of the very monastery they were in.
- In a previous life, a monk had asked him whether an enlightened person falls into causation (karma) or not. The old man replied, “He does not.”
- Because of this answer, he was reborn as a fox for five hundred lives—a consequence of his incomplete understanding.
The Question of Causation:
- The question about causation is central to Buddhist philosophy. Does an enlightened person, who has transcended ordinary dualistic thinking, still experience the effects of karma?
- The old man seeks resolution for his past mistake and asks Hyakujo the same question: “Does an enlightened man also fall into causation or not?”
Hyakujo’s Response:
- Hyakujo’s answer is succinct: “He does not ignore causation.”
- This seemingly simple response carries profound implications:
  - An enlightened person is not bound by karma, but they also don’t ignore the interconnectedness of all things.
  - Enlightenment doesn’t exempt one from the consequences of actions; rather, it transforms their relationship with causation.
The Fox’s Liberation:
- Upon hearing Hyakujo’s words, the old man experiences sudden enlightenment. His understanding deepens, and he realizes the truth.
- He declares that he has been released from the fox body and will be found behind the mountain.
- The old man’s request to be buried like a deceased monk symbolizes the final liberation from the cycle of rebirth.
Key Teachings:
- “Mu” and Non-Duality: Hyakujo’s response embodies the essence of “Mu” (the same “Mu” from the previous story). It transcends dualistic thinking and points to the unity of enlightenment and causation.
- Karma and Compassion: An enlightened person, while free from personal karma, remains compassionate and engaged with the world.
- Sudden Insight: The old man’s enlightenment occurs suddenly, like a flash of lightning, revealing the interconnectedness of all existence.
Takeaway:
- The story invites us to question our assumptions, break through conceptual barriers, and directly experience reality.
- It reminds us that enlightenment isn’t an escape from life but a transformation of our relationship with it.

In this tale, the fox represents our own delusions and attachments. Like the old man, we too can awaken from the dream of separateness and discover our true nature. 🦊🌟

3) Gutei raises a finger

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of Master Gutei and the Finger is a powerful teaching that transcends words and points directly to the essence of Zen. Let’s explore its layers of meaning:

The Setting:
- Master Gutei was known for his unconventional teaching methods.
- When questioned, he would simply raise one finger, refusing to engage in verbal explanations.
The Young Attendant:
- Gutei had a young attendant who observed his master’s teaching.
- When a visitor asked about the essence of Zen, the boy imitated Gutei by raising one finger.
The Drastic Action:
- Upon hearing of the boy’s action, Gutei took a knife and cut off the boy’s finger.
- The shock and pain were intense, but this event held a deeper purpose.
The Turning Point:
- As the boy ran out screaming, Gutei called to him.
- When the boy turned his head, Gutei raised his finger again.
- In that moment, the boy experienced sudden enlightenment—an awakening beyond words.
Symbolism:
- The Finger: Represents direct pointing to the truth. It bypasses intellectual understanding and invites direct experience.
- Cutting Off the Finger: A radical act to break through conceptual thinking. It symbolizes letting go of attachments and preconceptions.
- The Boy’s Enlightenment: By experiencing the pain and then seeing the finger raised again, the boy transcended duality and realized his true nature.
Tenryu’s Zen of One Finger:
- Gutei’s final words reveal the depth of his teaching.
- “Tenryu” refers to the dragon that controls rain. It symbolizes the boundless, ungraspable reality.
- “Zen of One Finger” signifies the direct, non-dual transmission of truth.
- Gutei acknowledges that he used this teaching throughout his life but couldn’t fully exhaust its depth.
The Ineffable Truth:
- Gutei’s silence and the finger gesture point to the ineffable, beyond words.
- Enlightenment is not about accumulating knowledge but directly realizing our Buddha nature.
Death and Liberation:
- Gutei’s passing signifies the ultimate release from the cycle of birth and death.
- His teaching lives on, inviting us to look beyond concepts and directly perceive reality.

In our own lives, we can ask: What is the “finger” that points us beyond words? How can we experience truth directly, beyond intellectual understanding? Gutei’s legacy challenges us to find our own “finger” and awaken to the boundless reality. 🌟👆

4) The foreigner has no beard

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of Wakuan and the Beardless Foreigner:

The Setting:
- Wakuan (also known as Huineng) was a Zen master during the Tang Dynasty in China.
- One day, he encountered a picture of Bodhidharma, the legendary founder of Zen Buddhism, who was typically depicted with a bushy beard.
The Question:
- Wakuan pointed at the picture and asked, “Why has the foreigner from the West no beard?”
- The “foreigner from the West” refers to Bodhidharma, who was originally from India.
Symbolism and Depth:
- Physically, Bodhidharma indeed had a beard. However, Wakuan’s question goes beyond appearances.
- He is pointing to the essence of Zen practice: direct realization beyond mere external forms.
Mumon’s Comment:
- Mumon, the compiler of the famous collection “The Gateless Gate” (Mumonkan), provides insight:
  - “If you want to study Zen, you must study it with your heart.”
  - True realization cannot be merely intellectual; it must penetrate your entire being.
  - To truly know Bodhidharma, you must have the face of Bodhidharma yourself.
Seeing Beyond the Surface:
- Wakuan challenges us to look beyond the superficial and recognize the inner truth.
- The question about Bodhidharma’s beard is absurd because it misses the point entirely.
- Zen practice is about direct experience, not theoretical discussions.
The Unspoken Answer:
- The true answer lies beyond words. It’s not about whether Bodhidharma had a beard or not.
- Wakuan invites us to see directly, beyond concepts and dualities.
The Beardless Foreigner Within:
- We all have our “beardless foreigners”—our preconceptions, attachments, and illusions.
- Zen practice calls us to cut through these mental constructs and encounter reality directly.
Wakuan’s Legacy:
- Wakuan’s teaching echoes through time: Seek truth within, beyond appearances.
- Enlightenment is not about accumulating knowledge but about awakening to our inherent Buddha nature.

In our own lives, we can ask: What are our “beards”? What prevents us from seeing reality as it truly is? Wakuan’s question invites us to look beyond the surface and discover the beardless truth within. 🌟🧔🏻🌿¹ ²

5) Kyogen’s man up a tree

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of Kyogen’s Man Up a Tree is a profound kōan that challenges our understanding of truth, responsibility, and the nature of life. Let’s explore its layers of meaning:

The Scene:
- Master Kyogen presents a vivid image: A man hangs from a tree branch by his mouth. His hands cannot grasp a bough, and his feet dangle without touching the tree.
- Another man stands below, asking about Bodhidharma’s coming from the West.
The Dilemma:
- The man in the tree faces a dilemma:
  - If he remains silent, he evades his duty to respond to the questioner’s need.
  - If he answers, he risks losing his life.
Symbolism:
- The Man in the Tree: Represents all of us—caught in the precariousness of existence, clinging to life, and unable to fully grasp reality.
- Bodhidharma’s Coming: Symbolizes the transmission of Zen teachings and enlightenment.
The Silent Hanging:
- The man’s silence mirrors our own predicament. We often cling to life, avoiding the inevitable fall into the unknown.
- His inability to speak reflects our struggle to express truth beyond words.
The Questioner’s Need:
- The questioner seeks understanding. The man’s silence would fail to meet this need.
- But answering risks losing his life—perhaps not physically, but metaphorically.
The Paradox:
- Kyogen’s kōan highlights the paradox of existence:
  - To live fully, we must let go of clinging.
  - To express truth, we must risk everything.
Zen Practice:
- Zen isn’t about avoiding life’s questions or clinging to safety.
- It’s about engaging fearlessly, even when the ground beneath us is uncertain.
The Answer:
- The man’s response lies in the silence of his hanging. He teaches without words.
- His very existence becomes the answer: Life is precarious, and truth transcends language.
Our Own Tree:
- We’re all in the tree, hanging by our teeth. Our lives are fragile.
- To be truly alive, we must let go, speak truth, and fulfill our Bodhisattva vow.
Kyogen’s Legacy:
- Kyogen’s teaching echoes through time: Speak truth, even if it costs you.
- Enlightenment isn’t about safety; it’s about awakening.

In our lives, we too face questions. How do we respond? Can we let go, speak truth, and meet the needs of others? Kyogen invites us to live authentically, even as we hang in uncertainty. 🌿🌟🌳¹ ² ³ ⁴

6) Sakyamuni holds up a flower

Copilot response to requesting an explanation and teaching:

Certainly! The Flower Sermon is a profound Zen story that encapsulates the essence of direct experience and wisdom transmission. Let’s delve into its meaning:

The Setting:
- Mount Grdhrakuta: The World-Honored One (Gautama Buddha) was giving a talk to his disciples (sangha) at this location.
- The Flower: Buddha spontaneously picked up a white lotus flower.
The Silent Sermon:
- Without uttering a single word, Buddha held up the flower before the assembled audience.
- Everyone remained silent, unable to grasp the significance of this gesture.
- Only Mahākāśyapa, one of Buddha’s disciples, broke into a smile.
Mahākāśyapa’s Smile:
- Mahākāśyapa’s smile conveyed his deep understanding.
- He perceived the direct transmission of wisdom beyond words or concepts.
- The flower symbolized suchness (tathātā), the ineffable nature of reality.
Buddha’s Proclamation:
- Buddha then declared: “I possess the true Dharma eye, the marvelous mind of Nirvana, the true form of the formless, the subtle dharma gate that does not rest on words or letters but is a special transmission outside of the scriptures. This I entrust to Mahākāśyapa.” ¹
Significance:
- The Flower Sermon emphasizes direct experience over intellectual analysis.
- It underscores that wisdom is transmitted beyond language.
- Mahākāśyapa’s smile signifies the authentic transmission of insight.
Parallel with Eleusinian Mysteries:
- Jung and Kerényi draw a parallel between the Flower Sermon and the Eleusinian Mysteries.
- In Eleusis, a mown ear of grain was silently shown, akin to the wordless sermon in the Flower Sermon ¹.

In Zen, this story invites us to go beyond words, doctrines, and concepts—to directly perceive the truth. Like Mahākāśyapa, we can smile when we glimpse the formless essence that transcends all scriptures. 🌸

7) Joshu says “Wash your bowls”

Copilot response to requesting an explanation and teaching:

Certainly! The Wash Your Bowl Zen story, attributed to the master Joshu (Zhaozhou), carries profound teachings. Let’s explore its layers of wisdom:

The Encounter:
- A newly arrived monk approaches Joshu, seeking guidance.
- The monk’s request reflects his sincere aspiration to learn from the master.
The Simple Question:
- Joshu’s response is deceptively straightforward: “Have you had your breakfast?”
- The monk confirms that he has indeed eaten.
The Mundane Instruction:
- Joshu’s next words are seemingly mundane: “Then wash your bowls.”
- On the surface, it appears as a practical instruction related to daily chores.
The Profound Insight:
- However, the monk experiences a sudden awakening.
- In that moment, he recognizes the deeper meaning behind Joshu’s words.
- The act of washing bowls becomes a metaphor for mindfulness and presence.
Interpretations:
- Immediate Action: Joshu emphasizes doing what needs to be done now, without delay.
- Living in the Present: The monk’s insight lies in realizing that true practice is not about distant goals or complex theories. It’s about attending to the present moment.
- Clearing the Mind: Just as washing bowls removes residue, we must cleanse our minds of attachments, judgments, and distractions.
- Transcending Dualities: The ordinary task of washing bowls becomes extraordinary when approached with full attention.
Universal Application:
- Beyond literal bowls, this story invites us to consider all aspects of life:
  - When you eat, be fully present.
  - When you work, immerse yourself in the task.
  - When you interact, listen wholeheartedly.
- “Wash your bowls” symbolizes mindful engagement with whatever you’re doing.
Modern Relevance:
- In our fast-paced lives, we often rush through tasks, postponing the present for an imagined future.
- Joshu’s teaching reminds us to fully inhabit each moment—whether it’s washing dishes, writing an email, or having a conversation.
Practical Application:
- Next time you’re about to finish something, recall this story.
- Say to yourself, “Wash your bowl.”
- It’s a gentle reminder to be present, complete what’s at hand, and cultivate mindfulness.

In essence, Joshu’s teaching transcends the literal act of washing bowls. It points to the timeless truth that enlightenment is found in the ordinary, everyday moments of life. 🌟🍚🥣

8) Keichu makes carts

Copilot response to requesting an explanation and teaching:

Certainly! The Keichu Makes a Cart Zen story is a classic koan that invites us to explore the nature of existence, perception, and emptiness. Let’s delve into its layers of meaning:

The Setting:
- Keichu: According to Chinese mythology, Keichu was the legendary craftsman who invented the wheel and created the first cart.
- The Cart: Keichu’s cart had two wheels, each with fifty spokes, totaling one hundred spokes.
The Koan:
- Master Gettan poses a seemingly simple question to a monk: “Take both front and rear parts away and remove the axle: then what will it be?”
Literal Interpretation:
- If we dismantle the cart by removing the wheels and the axle, what remains?
- The answer seems straightforward: without wheels and axle, it’s just a collection of disconnected parts.
Symbolic Layers:
- Emptiness: The cart symbolizes the illusory nature of form and substance.
  - When we strip away the external structure (wheels, axle), we encounter emptiness.
  - Emptiness (śūnyatā) is a central concept in Buddhism, signifying the lack of inherent existence.
- Dependent Origination: The cart’s existence depends on its components (wheels, axle).
  - Without these parts, it loses its identity.
  - Similarly, all phenomena arise due to interdependence.
- Beyond Form: Keichu’s cart points to the formless essence underlying appearances.
  - Beyond the physical cart lies a deeper truth.
  - Zen encourages us to see beyond surface-level reality.
Zen Insights:
- No-Thingness: The koan challenges our fixation on form and substance.
  - The cart, like all things, lacks inherent existence.
  - It’s a reminder that reality transcends appearances.
- Direct Experience: Keichu’s cart invites us to look beyond concepts.
  - What remains when we discard labels and mental constructs?
  - Zen practice involves direct perception, unmediated by thought.
- Toot, Toot!: The cryptic response—“toot, toot”—is both humorous and profound.
  - It defies rational analysis.
  - It suggests that ultimate truth cannot be captured in words.
Modern Relevance:
- In our lives, we often cling to labels, roles, and identities.
- Keichu’s cart reminds us to inquire: What remains when we strip away the layers?
- Toot, toot!—the sound of a wheel turning—echoes through time.
Practice Invitation:
- Reflect on the cart within you:
  - What are your “wheels” (attachments)?
  - What’s the “axle” (core belief)?
- Strip away the unnecessary, and discover the essence beyond form.

In the silence after dismantling the cart, perhaps we glimpse the ineffable truth—the toot of existence, beyond words and concepts. 🛒🌀🌌

9) Daitsu Chisho

Copilot response to requesting an explanation and teaching:

Certainly! The Daitsu Chisho Zen story is a profound koan that invites us to explore the nature of practice, realization, and enlightenment. Let’s delve into its layers of wisdom:

The Setting:
- Daitsu Chisho: A legendary figure in Buddhist lore.
- The Monk: Approaches Master Seijo of Koyo seeking answers.
The Monk’s Inquiry:
- The monk presents a paradox: Daitsu Chisho Buddha engaged in zazen (meditation) on a bodhi seat for ten kalpas (vast eons).
- Despite this immense effort, Daitsu Chisho did not manifest Buddha Dharma nor attain Buddhahood.
Master Seijo’s Response:
- Seijo’s initial reply is cryptic yet profound: “Your question is quite self-explanatory.”
- He recognizes the depth of the inquiry—the monk’s own insight is the key.
The Monk’s Persistence:
- Undeterred, the monk presses further: “Why did Daitsu Chisho not attain Buddhahood?”
- He seeks a direct answer, expecting a logical explanation.
Jo’s Final Answer:
- Seijo’s response is succinct: “Because he did not attain Buddhahood.”
- This seemingly circular statement points to a deeper truth.
Interpretations:
- Beyond Effort: Daitsu Chisho’s prolonged meditation represents sincere effort.
  - However, enlightenment transcends mere effort or duration.
  - It’s not about accumulating time on the cushion.
- Non-Attainment: Jo’s answer challenges conventional notions.
  - Buddhahood is not a goal to achieve; it’s inherent and ever-present.
  - Daitsu Chisho missed it precisely because he sought it.
- Self-Experiential: The monk’s insight lies in realizing that Buddhahood is not a result of practice.
  - It’s not something to attain; it’s what remains when seeking ceases.
- Paradox: The koan highlights the paradox of seeking enlightenment while already embodying it.
Mumon’s Comment and Verse:
- Mumon, the compiler of the Gateless Gate, adds: “I allow the barbarian’s realization, but I do not allow his understanding. When an ignorant man realizes it, he is a sage. When a sage understands it, he is ignorant.”
- The verse emphasizes inner liberation over external forms: “Better emancipate your mind than your body;
  When the mind is emancipated, the body is free,
  When both body and mind are emancipated,
  Even gods and spirits ignore worldly power.”
Practice Invitation:
- Like Daitsu Chisho, we often seek Buddhahood externally.
- The true path lies in direct realization, beyond concepts and striving.
- Not attaining is the gateway to already being.

In our own practice, may we recognize that enlightenment is not a distant shore—it’s the very water in which we swim. 🌊🌸🧘‍♂️

10) Seizei, a poor monk

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Copilot response to requesting an explanation and teaching:

Certainly! The Seizei, a Poor Monk Zen story is a delightful koan that reveals profound insights. Let’s explore its layers of wisdom:

The Characters:
- Seizei (Qingshui): A monk who approaches Master Sozan (Caoshan) seeking help.
- Sozan: An accomplished Zen master.
The Monk’s Plea:
- Seizei expresses his destitution and implores Sozan for assistance.
- His request is not merely about material wealth; it symbolizes a deeper longing.
Sozan’s Response:
- Sozan’s answer is unexpected: “Venerable Seizei!”
- He calls Seizei by name, emphasizing direct communication.
The Wine Metaphor:
- Sozan continues: “Having tasted three cups of the best wine of Seigen, do you still say that your lips are not yet moistened?”
- This metaphor points beyond the literal wine:
  - Three Cups: Symbolize Seizei’s spiritual practice or realization.
  - Best Wine of Seigen: Represents profound insight or awakening.
  - Moistened Lips: Signify direct experience of truth.
Interpretations:
- Spiritual Wealth: Seizei seeks inner richness beyond material poverty.
- Three Cups: Could refer to stages of practice or moments of awakening.
- Lips Unmoistened: Despite Seizei’s depth of experience, he still feels lacking.
- Zen Paradox: Sozan’s response challenges Seizei to recognize what he already possesses.
The Essence:
- Sozan doesn’t offer external solutions; he points to Seizei’s inner wealth.
- Enlightenment isn’t about accumulating more; it’s about recognizing what’s already present.
Modern Relevance:
- We often seek fulfillment externally—more possessions, achievements, or knowledge.
- Sozan’s teaching reminds us to taste the wine within:
  - Three Cups: Our own moments of insight.
  - Moistened Lips: The direct experience of truth.
Practice Invitation:
- Reflect on your own “three cups”:
  - What insights have you tasted?
  - Where do you seek fulfillment?
- Remember: You are already rich—sip from the inner cup.

In this koan, Seizei discovers that true wealth lies not in accumulation but in direct realization. 🍷🌟🙏

11) Joshu sees the true nature of two hermits

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of Joshu and the Two Hermits is a classic koan that invites us to explore the nature of perception, duality, and enlightenment. Let’s delve into its layers of meaning:

The Story:

Joshu, a renowned Zen master, encounters two hermits in his travels. His interactions with them reveal profound insights.

The First Hermit:
- Joshu approaches the first hermit’s hut and calls out, “Are you in? Are you in?”
- The hermit responds by raising his fist.
- Joshu discerns the situation: “The water is too shallow to anchor a vessel,” and departs.
The Second Hermit:
- Undeterred, Joshu encounters another hermit.
- Again, he asks, “Are you in? Are you in?”
- The second hermit also raises his fist.
- Joshu bows to him and declares, “You are free either to give or to take away, either to kill or to give life.”

Interpretation:

Shallow Waters and Anchoring:
- The first hermit’s raised fist symbolizes limitation, like shallow waters where a ship cannot anchor.
- Joshu recognizes that this hermit’s understanding is limited, akin to a vessel unable to find a secure harbor.
- The teaching here suggests that clinging to fixed views or shallow understanding obstructs spiritual growth.
Freedom and Choice:
- The second hermit’s raised fist represents a different perspective.
- Joshu acknowledges the hermit’s freedom: “You are free either to give or to take away, either to kill or to give life.”
- This hermit embodies the essence of Zen—unrestricted by dualities, embracing both creation and destruction.
Beyond Dualities:
- Joshu’s response transcends conventional judgments.
- Enlightenment lies beyond the dichotomy of good and bad, life and death.
- The hermits’ actions mirror each other, yet Joshu’s perception differs significantly.

Key Lessons:

Non-Duality: The story challenges our tendency to label experiences as positive or negative. In reality, all things are interconnected.
Freedom of Choice: We have the power to choose our responses—to give or take away, to create or destroy.
Depth of Understanding: True wisdom goes beyond superficial appearances. Like a ship seeking deeper waters, seek profound insight.

Remember, koans like this one are not meant to be solved intellectually but to provoke direct insight. Joshu’s encounters invite us to explore our own perceptions and discover the boundless nature of reality. 🌟🙏

¹: Mumonkan (The Gateless Gate) ²: Heart of Meditation – Joshu Examines Two Hermits ³: Hermit’s Thatch – Joshu and the Hermits

12) Zuigan calls “Master”

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Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of Zuigan Calls His Own Master is a profound koan that invites us to explore self-awareness, authenticity, and the nature of deception. Let’s delve into its layers of meaning:

The Story:

Master Zuigan Shigen engaged in a daily practice of self-inquiry. He would call out to himself, “Oh, Master!” and respond, “Yes?”
He continued this dialogue: “Are you awake?” His answer: “Yes, I am.”
Finally, he declared, “Never be deceived by others, any day, any time.” His unwavering response: “No, I will not.”

Interpretation:

Calling the Master Within:
- Zuigan’s repetitive calling of “Master” is not mere introspection or self-analysis.
- It transcends the personal ego and reaches the universal self—the true self that existed before birth.
- This practice is an invitation to recognize our innate wisdom beyond conditioned identities.
Authentic Awakening:
- “Are you awake?” Zuigan’s affirmative response signifies self-realization.
- True awakening is not a fleeting state but a continuous awareness of our essential nature.
- It is not about seeking external validation but recognizing our inherent Buddha-nature.
Deception and Authenticity:
- “Never be deceived by others.” Zuigan’s resolve reflects discernment.
- We often deceive ourselves by clinging to illusions, opinions, and external judgments.
- Authenticity lies in seeing through these veils and remaining true to our inner wisdom.

Mumon’s Comment:

Mumon, the commentator, offers insight:
- “Old Zuigan sells out and buys himself.” This paradoxical statement points to Zuigan’s playfulness.
- Zuigan uses masks: one that calls “Master” and another that answers. He orchestrates a puppet show.
- If we cling to any mask—whether self-righteousness or self-doubt—we miss the essence.
- Recognizing the true man beyond ego-soul is the key. Ego-soul perpetuates birth and death.

Key Lessons:

Self-Inquiry: Like Zuigan, inquire within. Who is the “Master” beyond roles and labels?
Awakening: Authentic awakening is not a one-time event but a continuous process.
Freedom from Deception: See through illusions, embrace authenticity, and remain unswayed.

Remember, the koan invites us to experience, not merely understand. As you call out to your inner Master, listen for the silent response—the truth that transcends words. 🌟🙏

¹: The Gateless Gate/Zuigan Calls His Own Master ²: Zuigan Calls His Own Master – linrx.net ³: Mumonkan Case 12 – Moon Water Dojo

13) Tokusan carried his bowls

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of Tokusan Carries His Bowls is a fascinating koan that invites us to explore enlightenment, humility, and the essence of Zen practice. Let’s delve into its layers of meaning:

The Story:

Tokusan, a respected Zen master, descended to the dining room, holding his alms bowls.
Seppo, another monk, questioned him: “Old Master, the bell hasn’t rung, and the drum remains silent. Why are you carrying your bowls?”
Tokusan immediately turned back to his room, abandoning his intention to eat.
Seppo shared this incident with Ganto, a seasoned Zen practitioner, who remarked that Tokusan had not yet grasped the ultimate truth of Zen.
Curious, Tokusan asked Ganto if he approved of him. Ganto whispered his reply.
The next day, Tokusan delivered a talk that differed significantly from his usual ones.

Interpretation:

The Unstruck Bell and Silent Drum:
- The bell and drum symbolize formal practice and ritual.
- Tokusan’s intention to eat before the proper signal represents ordinary, conditioned behavior.
- Seppo’s question challenges Tokusan to go beyond external forms and discover the unconditioned truth.
The Last Word of Zen:
- Ganto’s remark implies that Tokusan had not yet realized the deepest essence of Zen.
- The “last word” refers to direct insight into reality—the ineffable truth beyond words and concepts.
- Tokusan’s journey is about transcending the mundane and touching the sublime.
Silent Realization:
- Tokusan’s silence after Ganto’s whisper suggests profound understanding.
- Sometimes, true wisdom cannot be expressed verbally; it resides in direct experience.
- His subsequent talk reflects this newfound insight.

Key Lessons:

Humility: Tokusan’s willingness to turn back without argument demonstrates humility.
Beyond Ritual: Zen practice extends beyond rituals and formalities.
Silent Transmission: Some truths can only be transmitted silently, heart to heart.

Verse:

“If you grasp the first phrase,
You will realize the last phrase.
The last phrase and the first phrase,
They are not this one phrase.”

Tokusan’s journey—from carrying bowls to silent realization—teaches us that enlightenment lies beyond conventions and words. 🌟🙏

¹: The Gateless Gate/Tokusan Holds His Bowl – Wikisource ²: Mumonkan Case 13 – Moon Water Dojo

14) Nansen kills a cat

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of Nansen Kills the Cat is a powerful koan that challenges our understanding of Zen, compassion, and the nature of enlightenment. Let’s explore its layers of meaning:

The Story:

The monks of the Eastern Hall and the Western Hall were embroiled in a dispute over a cat.
Nansen, a Zen master, held up the cat and made a bold declaration: “Monks, if you can say a word of Zen, I will spare the cat. If not, I will kill it!”
None of the monks could respond, and Nansen proceeded to kill the cat.
Later, when Joshu returned, Nansen recounted the incident to him.

Interpretation:

The Cat as Life Itself:
- The cat symbolizes life, existence, and the essence of reality.
- Nansen’s challenge mirrors the fundamental question of Zen: Can we express the ineffable truth through words?
The Silence of Enlightenment:
- The monks’ inability to answer reflects the limitations of conceptual understanding.
- Nansen’s act of killing the cat shocks our conventional notions of compassion.
- Enlightenment transcends dualities, including life and death.
Joshu’s Response:
- Joshu’s unconventional action—placing his sandal on his head—defies logic.
- It signifies that true wisdom lies beyond words and concepts.
- Joshu’s silence speaks louder than any explanation.

Key Lessons:

Beyond Words: Zen points to a reality beyond verbal expression.
Direct Experience: Enlightenment is not about intellectual answers but direct insight.
Radical Compassion: Sometimes compassion requires unconventional actions.

Remember, Nansen’s challenge invites us to go beyond mere words and discover the silent truth within. 🌟🙏

¹: Nansen Kills the Cat – Rochester Zen Center ²: Nansen’s Cat – Zen Buddhism Koans

15) Tozan gets sixty blows

[not touching this one for images]

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of Tozan Gets Sixty Blows is a powerful koan that reveals essential teachings about Zen practice, self-awareness, and the nature of enlightenment. Let’s explore its layers of meaning:

The Story:

Tozan, a Zen practitioner, seeks an interview with Unmon, a renowned Zen master.
Unmon asks Tozan about his recent whereabouts, and Tozan provides straightforward answers.
Unmon, however, responds unexpectedly by threatening to give Tozan sixty blows with his stick.

Interpretation:

The Questions and Answers:
- Unmon’s questions seem ordinary but hold deeper significance.
- Tozan’s factual answers reveal his attachment to conventional understanding.
- Unmon’s intention is to provoke self-awareness beyond mere words.
The Sixty Blows:
- Unmon’s threat symbolizes a wake-up call.
- The blows represent the impact of direct experience, shaking Tozan out of complacency.
- It’s not about physical punishment but a metaphor for awakening.
The Rice-Bag Enlightenment:
- Unmon’s harsh words—calling Tozan a “rice-bag”—shatter Tozan’s self-image.
- The sudden realization occurs when Tozan recognizes his own limitations and attachments.
- Enlightenment lies in seeing through the illusion of self and grasping reality directly.

Key Lessons:

Beyond Words: Zen practice transcends intellectual answers.
Self-Image: Attachments to identity hinder awakening.
Direct Experience: Enlightenment is immediate, beyond concepts.

Remember, like Tozan, we must be willing to face our limitations and let go of self-imposed barriers to discover true awakening. 🌟🙏

¹: Zen Koan #41: Parable of Joshu’s Zen – Talkative Man

16) Bell-sound and priest’s robe

Copilot response to requesting an explanation and teaching:

Unmon, the Zen master, posed a profound question: “Look! This world is vast and wide. Why do you put on your priest’s robe at the sound of the bell?” Let’s delve into the layers of meaning behind this seemingly simple inquiry.

The Bell and Robe:
- Bells play a significant role in Zen monastic life. They signal transitions—beginning meditation, meals, work practice, and more. Each ring carries a specific instruction.
- Priest’s robes symbolize the monastic path. They are sewn from seven strips of worn-out fabric, representing selflessness and simplicity.
The World’s Vastness:
- Unmon points to the boundless nature of existence. The world stretches infinitely, unconfined by our perceptions or beliefs.
- Despite this vastness, we react promptly to external cues—like putting on our robes when the bell sounds.
Form and Freedom:
- Zen practice seeks formlessness, spaciousness, and freedom. We come to the meditation hall to escape the noise of daily life.
- Yet, paradoxically, we embrace forms: bowing, chanting, ringing bells. These forms guide us, but they can also trap us.
Dogen’s Warning:
- Dogen, the great Zen master, cautioned against mistaking forms for enlightenment. He emphasized that true realization transcends ordinary perception.
- Enlightenment doesn’t arise from mere sensory experiences. It’s deeper, beyond what ears hear or eyes see.
The Koan of The Retch:
- In the Book of Householder Koans, there’s a koan called The Retch. It tells of a woman moving into her dream apartment, except for one thing.
- The koan challenges us to see beyond appearances—to recognize that enlightenment isn’t triggered by external events.
The Teaching:
- When the bell rings, don your robe. But remember, it’s not about the robe; it’s about presence.
- Whether bells or robes, let them be reminders, not constraints. Embrace form, but don’t cling to it.
- Ultimately, the vast world and the sound of the bell are one. In that unity, find your freedom.

So, as the bell resonates, consider: What robe will you wear? What form will you embody? And can you move beyond both to touch the timeless truth? 🙏🔔👘

17) The National Teacher calls three times

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Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of “The National Teacher Calls Three Times.”

The Story:

In ancient China, there was a revered Zen master known as the National Teacher. One day, he called his attendant, a devoted disciple named Oshin, three times. Each time, Oshin promptly answered with a respectful “Yes.”

The Exchange:

Chu (Kokushi), the National Teacher, initiated the interaction:
1. Chu: “Oshin.”
2. Oshin: “Yes.”
3. Chu: “Oshin.”
4. Oshin: “Yes.”
5. Chu: “Oshin.”
6. Oshin: “Yes.”

The Twist:

After this seemingly ordinary exchange, the National Teacher made an unexpected statement:
- Chu: “I thought I had transgressed against you, but you too had transgressed against me.”

The Teaching:

Oneness and Interconnectedness:
- Zen often emphasizes the concept of oneness—the interconnectedness of all things.
- In this story, the call-and-response between master and disciple blurs the boundaries. Call and answer are not separate; they are one.
- Oshin’s responses mirror Chu’s calls, revealing the unity of their existence.
Beyond Words and Forms:
- The National Teacher’s repeated calls symbolize the forms—the rituals, teachings, and conventions of Zen practice.
- Oshin’s unwavering “Yes” represents adherence to these forms.
- However, the National Teacher’s realization goes deeper: True understanding transcends mere words and forms.
Mutual Responsibility:
- Chu’s statement—“You too had transgressed against me”—holds a profound lesson.
- It reminds us that our actions affect others. We are mutually responsible for our interactions.
- Oshin’s compliance was not a mere formality; it carried weight.
Apology and Humility:
- The National Teacher’s humility shines through. He acknowledges his own potential transgressions.
- But he also points out that Oshin, in faithfully answering, played a role in their shared dance of existence.

Reflection:

As we navigate life, we wear various roles—teacher, student, friend, parent. Each call we make, each response we give, echoes through the interconnected fabric of existence.
The National Teacher’s insight invites us to examine our actions, recognize our interconnectedness, and cultivate humility.
So, when the bell rings, when life calls, how do we respond? Can we move beyond mere forms to touch the essence of oneness?

In the silence after the third call, perhaps we find the answer. 🙏🔔

18) Tozan’s three pounds of flax

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of “Tozan’s Three Pounds of Flax.”

The Story:

In ancient China, there lived a monk named Tozan. One day, another monk approached him with a profound question: “What is Buddha?”

Tozan’s Response:

Without hesitation, Tozan replied, “Three pounds of flax.”
At first glance, this answer seems cryptic and unrelated to the question. Why would Tozan mention flax when asked about Buddha?

The Deeper Meaning:

Literal Interpretation:
- Three pounds of flax refers to the exact amount of material needed to weave a Buddhist monk’s robe in ancient China.
- Tozan’s response could be seen as practical: Buddha is what makes up the fabric of the robe—the very material that envelops a monk.
Beyond the Robe:
- However, Tozan didn’t merely point to the physical robe. He said, “Three pounds of flax.”
- This suggests that Buddha transcends form. It’s not confined to the specific garment but exists in the essence of all things.
Limitless Expression:
- Flax can be woven into various forms: a monk’s robe, a warrior’s attire, a merchant’s clothing, or even a shroud for the deceased.
- Similarly, Buddha is not limited to a single manifestation. It permeates all aspects of existence.
Fabric of Emptiness:
- Tozan invites us to look beyond appearances. The robe symbolizes form, while emptiness (sunyata) represents the true nature of reality.
- Buddha is not something graspable; it’s the fabric of emptiness itself.
Mental Fabrication:
- The fourth of the five skandhas (aggregates) is mental fabrication—our tendency to create something out of our experiences.
- Tozan points to a Buddha that predates mental constructs. It’s prior to our conceptualization.
Non-Duality:
- Tozan’s answer hints at non-duality. Buddha isn’t separate from the world; it’s woven into every fiber of existence.
- The robe, the flax, and Buddha—all merge into one seamless reality.

Teaching:

Tozan’s teaching challenges us to see beyond forms, labels, and concepts.
When we ask, “What is Buddha?”—can we let go of fixed definitions and touch the ungraspable?
Embrace the robe, but don’t forget the emptiness from which it arises.

In the three pounds of flax, discover boundless wisdom. 🙏👘

19) Ordinary mind is Tao

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the profound Zen story of “Ordinary Mind is Tao.”

The Story:

In ancient China, the Zen master Joshu approached his teacher, Nansen, with a fundamental question: “What is Tao (the Way)?”

Nansen’s Response:

Nansen’s answer was both simple and enigmatic: “Ordinary mind is Tao.”
At first glance, this seems paradoxical. How can something as ordinary as our everyday mind be equated with the profound concept of Tao?

The Layers of Meaning:

Beyond Specialness:
- Nansen points to the ordinary mind—the mind we use in our daily activities, thoughts, and interactions.
- It’s not about seeking something extraordinary or mystical. The very mind we take for granted holds the essence of Tao.
No Need for Effort:
- Joshu inquires further: “Should we direct ourselves toward it?”
- Nansen’s response is clear: If you try to grasp or direct your mind toward Tao, you miss it. Effort takes you away from it.
Knowing and Not-Knowing:
- Nansen emphasizes that Tao transcends both knowing and not-knowing.
- Knowing is an illusion—it’s limited by concepts and labels.
- Not-knowing is a blank slate—an openness to direct experience.
The Great Void:
- Nansen’s imagery is powerful: Tao is like the great void—vast, boundless, and beyond dualities.
- In this emptiness, there’s no room for right or wrong, good or bad.
Sudden Enlightenment:
- Joshu’s mind opens wide. He realizes that ordinary awareness, when uncluttered by concepts, is the gateway to Tao.
- Enlightenment isn’t about accumulating knowledge; it’s about direct realization.

Teaching:

Ordinary mind is the key. It’s not about seeking elsewhere; it’s about recognizing the sacred in the mundane.
When we stop striving, when we let go of judgments and preconceptions, we touch the ineffable.
In the vastness of the void, there’s no need for right answers or wrong paths. Just be present.

So, in the ordinary, find the extraordinary. 🙏🌌

20) The man of great strength

Copilot response to requesting an explanation and teaching:

Certainly! Here’s the enlightening Zen story titled “A Man of Great Strength”:

Once upon a time, there lived a Zen master named Sekito. He was affectionately called “stonehead” because he had built his humble hut on a massive, flat stone he discovered in the mountains. Sekito resided there, immersed in his Zen practice.

One day, a young monk in training visited Sekito. The master asked the monk, “Where have you come from?” The monk replied, “From Kosei, Master.” Kosei was a renowned Zen master.

Sekito continued, “In Kosei, the great Zen master Baso resides. Have you ever met him?” The monk nodded, confirming that he had indeed encountered Baso.

Then, Sekito pointed to a substantial piece of firewood nearby and posed an extraordinary question: “Does Master Baso resemble this firewood?”

The monk, despite his Zen training, found himself at a loss. He blinked, unable to utter a word. The encounter left him astonished.

The monk returned to Kosei and recounted the entire incident to Baso. Listening carefully, Baso asked, “Was the firewood you saw big or small?”

The monk replied, “It was very big.”

Baso’s unexpected response was profound: “You are a man of great strength.”

Perplexed, the monk inquired, “Why, Master?”

Baso explained, “You carried such a massive piece of firewood all the way from Sekito. Your strength lies not in physical might but in your ability to bear burdens and transcend limitations.”

Teaching from the Story:

This Zen tale reminds us that true strength isn’t measured by physical prowess or external accomplishments. Instead, it lies within our capacity to carry life’s challenges, doubts, and uncertainties with grace. Like the monk, we can cultivate inner strength by embracing difficulties and transforming them into opportunities for growth and understanding.

So, let us recognize that our greatest strength lies not in conquering the external world but in navigating our inner landscape with wisdom and compassion. 🌟¹.

21) Unmon’s shit-stick

[Not going there for images nor touching it unless for an easy pun]

Copilot response to requesting an explanation and teaching:

Certainly! Let’s delve into the Zen story known as “Unmon’s Shit-Stick.”

The Story:

Once upon a time, a curious monk approached the Zen master Unmon and posed a profound question: “What is Buddha?”

Unmon, renowned for his directness and unconventional wisdom, responded with just two words: “A shit-stick!”

The Teaching:

At first glance, Unmon’s answer might shock or puzzle us. Why would a revered Zen master equate the Buddha with something as mundane and unspiritual as a “shit-stick”? Let’s explore the deeper meaning:

Beyond Concepts: Unmon’s response cuts through intellectual concepts and philosophical abstractions. He points to the essence of Buddha-nature, which transcends labels and definitions. The Buddha is not confined to lofty ideas; it exists in the ordinary and everyday.
The Unvarnished Truth: A “shit-stick” was a practical tool used for anal hygiene in ancient times. It was a humble, unadorned object—one that nobody would discuss openly. By calling the Buddha a “shit-stick,” Unmon emphasizes that enlightenment isn’t about grandiose ideas or elaborate rituals. It’s about facing reality as it is, without pretense.
Breaking Illusions: Unmon’s teaching challenges our preconceptions. We often seek enlightenment in the extraordinary, the mystical, or the otherworldly. But true awakening lies in embracing the ordinary, even the unpleasant aspects of life. Just as the “shit-stick” serves a practical purpose, so does the Buddha-nature permeate all existence.
Madness and Enlightenment: Zen proclaims that enlightenment is a form of madness—a radical shift in perception. Unmon’s choice of words disrupts our conventional thinking. It invites us to see the sacred in the profane, the divine in the everyday. In this madness, we discover our true nature.

Reflection:

As we contemplate Unmon’s teaching, let us recognize that the Buddha isn’t confined to temples, scriptures, or rituals. It’s present in the mundane, the messy, and the unfiltered moments of life. Our practice involves seeing the sacred even in the most unexpected places—perhaps even in a simple “shit-stick.”

So, next time you encounter the ordinary, pause and inquire: “Where is Buddha here?” The answer may surprise you. 🌟¹ ².

22) Kasho and a flagpole

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Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of Kasho and the Flagpole:

The Story:

In ancient times, the Zen master Kasho received the precious brocade robe—a symbol of spiritual transmission—from the revered Buddha. One day, his fellow monk, Ananda, approached him with curiosity. Ananda inquired, “The World-Honored One transmitted the brocade robe to you. What else did he transmit?”

Kasho, known for his directness and unconventional wisdom, responded by calling out Ananda’s name: “Ananda!”

Ananda promptly answered, “Yes, sir.”

Kasho then delivered a surprising instruction: “Pull down the flagpole at the gate.”

The Teaching:

This seemingly enigmatic exchange holds profound insights:

Beyond Words and Symbols:
- Kasho’s response transcends mere words. Instead of offering another teaching or doctrine, he points directly to the present moment.
- The brocade robe symbolizes lineage and spiritual authority, but Kasho emphasizes that true understanding lies beyond symbols and formalities.
Ananda’s Expectations:
- Ananda, like many seekers, sought additional teachings or secret knowledge. He assumed there must be more to receive.
- Kasho’s call to “Ananda!” disrupts this expectation. It invites Ananda to awaken to the immediate reality rather than seeking elsewhere.
The Flagpole:
- Kasho’s instruction to pull down the flagpole is unconventional. It challenges Ananda’s mind.
- The flagpole represents attachments, concepts, and dualistic thinking. By removing it, one can directly experience truth without intermediaries.
Direct Experience:
- Kasho’s teaching emphasizes direct experience over intellectual understanding. It invites Ananda to go beyond words and concepts.
- In pulling down the flagpole, Ananda is urged to let go of mental constructs and encounter reality directly.

Reflection:

As we contemplate this story, we recognize that spiritual awakening isn’t about accumulating knowledge or clinging to symbols. It’s about direct perception, unmediated by concepts or expectations. Just as Kasho’s robe and the flagpole represent different aspects of our journey, we too can explore life beyond the veil of labels and ideas.

So, let us pull down our own metaphorical flagpoles—the mental constructs that separate us from reality—and discover the boundless truth that exists right here, right now. 🌟¹ ².

23) Think neither good nor evil

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the profound Zen story known as “Think Neither Good Nor Evil.”

The Story:

In ancient times, the Sixth Patriarch encountered the persistent monk Myo. Myo pursued him to Daiyurei, seeking wisdom and understanding. Upon their meeting, the Patriarch placed his robe and alms bowl on a stone, saying, “This robe symbolizes faith. How can it be fought over by force? I leave it to you.”

Myo attempted to lift the robe, but it remained as immovable as a mountain. Filled with awe and hesitation, he implored, “I have come for the Dharma, not for the robe. Please, O lay brother, teach me!”

The Sixth Patriarch responded with a cryptic instruction: “Think neither good nor evil.” He then posed a profound question: “At this very moment, what is the True Self of Monk Myo?”

In that instant, Myo experienced great enlightenment. Sweat poured from his entire body, and tears flowed as he bowed deeply. He asked, “Beyond these secret words and hidden meanings, is there further significance?”

The Patriarch’s reply was direct: “What I have just conveyed to you is not secret. If you realize your True Self, the real secret lies within—you yourself.”

The Teaching:

Beyond Dualities:
- The instruction to “think neither good nor evil” challenges conventional dualistic thinking. It invites us to transcend judgments and labels.
- Good and evil are relative concepts; the True Self exists beyond such distinctions.
The Robe Symbolism:
- The robe represents tradition, lineage, and authority. By leaving it behind, the Patriarch emphasizes that true understanding transcends external forms.
- Myo’s pursuit of the Dharma should not be overshadowed by material symbols.
The True Self:
- The pivotal question—“What is the True Self of Monk Myo?”—points to direct experience.
- Myo’s realization came not from intellectual knowledge but from recognizing his own innate nature.
Self-Discovery:
- The secret lies within us. Our True Self isn’t hidden in esoteric teachings; it’s accessible through self-inquiry.
- When we cease grasping at external things, we discover the boundless truth within.

Reflection:

As we contemplate this story, let us recognize that our search for wisdom need not be external. The robe, the Dharma, and even secret teachings—all pale in comparison to realizing our own True Self. By thinking beyond good and evil, we touch the timeless essence that transcends all distinctions. 🌟¹ ².

24) Abandon words and speaking

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of “Abandon Words and Speaking.”

The Story:

In ancient times, a curious monk approached the Zen master Fuketsu with a profound question: “Both speaking and silence seem to be entangled in relative concepts (ri-bi). How can we truly be free and nontransgressing?”

Fuketsu, known for his poetic and unconventional responses, replied:

“How fondly I remember Konan in March! The partridges are calling, and the flowers are fragrant.”

The Teaching:

Beyond Dualities:
- Fuketsu’s answer transcends the dichotomy of speaking and silence. He doesn’t favor one over the other.
- Instead, he points to the beauty of the present moment—the memory of Konan in spring, where nature itself speaks without words.
Konan in March:
- Konan refers to a specific place or moment. However, it symbolizes the timeless now, where everything unfolds naturally.
- Spring represents renewal, growth, and freshness. It’s a season of blossoming and awakening.
Partridges and Flowers:
- The partridges’ calls and fragrant flowers evoke sensory experiences. They don’t need explanations or analysis.
- Fuketsu invites the monk to appreciate life directly, beyond intellectual constructs.
Nontransgressing Freedom:
- By immersing in the sensory world, we go beyond right and wrong, beyond dualities.
- True freedom lies in being fully present, without clinging to words or avoiding them.

Reflection:

As we contemplate this story, let us recognize that words and silence are both tools. Sometimes, silence speaks louder than words, and at other times, words express what silence cannot. The essence lies in direct experience—whether it’s the call of a partridge or the fragrance of flowers.

So, like Fuketsu, let’s cherish the moments when the heart communicates without language. In the simplicity of Konan in March, we discover the boundless freedom of being. 🌸🍃¹.

25) Talk by the monk of the third seat

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story you’ve shared is known as “Yangshan’s Sermon from the Third Seat.” Let’s explore its meaning and teaching.

In this story, Master Gyozan dreams that he visits Maitreya’s realm and is led to the third seat. The third seat is a position of honor, not the first or second, but still significant. During the gathering, a senior monk strikes the table with a gavel and announces, “Today, the one in the third seat will preach!”

Yangshan, who occupies the third seat, responds by striking the table with the gavel himself. He declares, “The truth of the dharma is transcendent, beyond words and thought.”

Now, let’s delve into the layers of meaning:

The Dream and the Third Seat:
- Dreams often carry symbolic significance in Zen stories. Yangshan’s dream represents a state of heightened awareness or insight.
- The third seat symbolizes a position of authority and responsibility. It’s neither the most prominent nor the least, but it holds importance.
The Announcement:
- When the senior monk announces that the one in the third seat will preach, it reflects the expectation that wisdom will emerge from this honored position.
- This mirrors our own lives—sometimes we find ourselves unexpectedly in a position to share insights or teachings.
Yangshan’s Response:
- Yangshan’s words—“The truth of the dharma is transcendent, beyond words and thought”—point to the ineffable nature of enlightenment.
- He emphasizes that true understanding goes beyond conceptual frameworks, doctrines, and intellectual debates.
- Yangshan invites us to listen carefully, not just with our ears but with our whole being.
Teaching and Beyond:
- Yangshan’s teaching transcends mere words. It’s not about reciting scriptures or philosophical arguments.
- Instead, he points to direct experience—the living reality of awakening.
- The Mahayana path isn’t confined to rigid propositions or negations; it’s a dynamic exploration of truth.

Yunmen, another Zen master, adds a playful comment: “Did he preach or not?” This challenges us to look beyond the words and recognize the unspoken teaching.

In our own lives, we can reflect on the third seat moments—those unexpected opportunities to share wisdom or insight. Like Yangshan, may we recognize the transcendent truth that lies beyond concepts and embrace the direct experience of awakening. 🌟🙏

For further exploration, you might enjoy reading the full koan in the Gateless Gate (Case 25) ¹. It continues to inspire practitioners on their Zen journey.

26) Two monks rolled up the bamboo blinds

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of “Two Monks Rolling Up the Bamboo Blinds” and uncover its deeper meaning.

The Setting:
- The scene takes place in a Zen hall where the monks have assembled to listen to a teaching (teisho) by Great Hogen of Seiryo.
- Hogen, the master, points to the bamboo blinds that are lowered for meditation.
The Action:
- In response to Hogen’s gesture, two monks rise from the audience.
- They approach the bamboo blinds and roll them up in unison.
Hogen’s Remark:
- Hogen observes the monks’ actions and makes a cryptic statement: “One has it; the other has not.”
- This seemingly simple act of rolling up the blinds holds a profound teaching.
Interpretation and Teaching:
- Literal Level:
  - On the surface, one monk successfully rolled up the blinds, while the other did not.
  - This mirrors our everyday experiences—sometimes we succeed, and sometimes we fall short.
- Symbolic Level:
  - The bamboo blinds represent obstacles, illusions, or challenges in our spiritual journey.
  - The act of rolling them up signifies awakening or insight—seeing through the illusion.
  - The two monks represent duality: success and failure, gain and loss.
- Deeper Meaning:
  - Hogen’s statement transcends mere success or failure.
  - It points to the non-dual nature of reality. In Zen, there is no ultimate gain or loss.
  - Both monks participated in the same action, yet their inner states differ.
- Teaching Points:
  - Equanimity: Whether we succeed or fail, both experiences are part of our path.
  - Non-Attachment: Don’t cling to success or fear failure. Both arise and pass away.
  - Direct Experience: Beyond words, concepts, and judgments lies the truth.
  - Unity: Ultimately, there is no separation between the one who succeeds and the one who doesn’t.
Reflection Questions:
- How do we approach life’s challenges? Can we roll up our inner blinds with equanimity?
- Can we see beyond dualities and recognize the unity underlying all experiences?
- What blinds us from direct insight? How can we unroll them?
Final Thought:
- Like the bamboo blinds, our perceptions can obscure or reveal truth.
- May we learn from both success and failure, and may our hearts remain open to the boundless sky of awakening.

Remember, the essence of Zen lies not in words but in direct experience. 🌿🙏

For further exploration, you might enjoy reading the full koan in the Gateless Gate (Case 26) ¹. It continues to inspire practitioners on their Zen journey.

27) Neither mind nor Buddha

[Note: I took some liberties with this one as a verbatim search got blocked so stuff like, “Dharma not taught that is neither mind, nor Buddha, nor beings” and ‘”What is the Dharma that has not been taught to the people?” Nansen said, “It is neither mind, nor Buddha, nor beings.”‘, etc]

Copilot response to requesting an explanation and teaching:

Certainly! Let’s delve into the profound Zen story of “Neither Mind nor Buddha.”

The Encounter:
- A monk approaches Master Nansen with a question: “Is there any Dharma (truth or teaching) that hasn’t been shared with people?”
- Nansen’s response is intriguing: “Yes, there is.”
The Hidden Teaching:
- The monk persists: “What is this untaught Dharma?”
- Nansen’s answer is cryptic and transformative: “It is neither mind, nor Buddha, nor beings.”
Exploring the Layers:
- “Neither Mind”:
  - Mind represents our ordinary, discursive thinking—the constant chatter of thoughts.
  - Nansen points beyond the mind. True understanding transcends conceptual limitations.
  - It’s not about intellectual knowledge; it’s about direct experience.
- “Nor Buddha”:
  - Buddha is the awakened nature within all beings—the potential for enlightenment.
  - Nansen challenges the idea that Buddha is separate from our own existence.
  - Buddha isn’t an external deity; it’s the essence of our own awareness.
- “Nor Beings”:
  - Beings refer to all sentient life—humans, animals, and even celestial beings.
  - Nansen negates the distinction between self and other.
  - In ultimate reality, there’s no separation; all is interconnected.
The Essence:
- Nansen’s teaching points to emptiness (sunyata) and non-duality.
- It echoes the Heart Sutra: “Form is emptiness; emptiness is form.”
- Beyond labels and distinctions lies the boundless truth.
Practice Implications:
- Direct Experience: Seek insight beyond mere concepts.
- Self-Inquiry: Investigate who you are beyond thoughts and roles.
- Unity: Recognize the interconnectedness of all existence.
- Silent Transmission: Sometimes words fail; direct pointing suffices.
Reflection Questions:
- What is the nature of your mind when thoughts subside?
- Can you sense Buddha-nature within yourself, beyond religious notions?
- How do you relate to all beings—human, animal, and beyond?
Wumen’s Comment:
- Wumen, the compiler of the Gateless Gate, remarks that Nansen exhausted all his resources in this one answer.
- It’s a teaching that defies easy explanation—a pointer to the ineffable.

Remember, the truth lies beyond words. As you sit in silence, perhaps you’ll touch the untaught Dharma—the heart of awakening. 🌟🙏

For further exploration, you might enjoy reading the full koan in the Gateless Gate (Case 19) ¹. It continues to inspire seekers on the path of realization.

28) Well-known Ryutan

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of “Ryutan Blows Out the Candle” and uncover its deeper meaning.

The Encounter:
- Tokusan, a well-known Ch’an master, visits Ryutan seeking instruction.
- They engage in conversation until nightfall.
The Departure:
- Ryutan suggests it’s late and advises Tokusan to leave.
- Tokusan bows, lifts the door curtain, and steps outside.
The Darkness:
- In the darkness, Tokusan realizes it’s pitch black outside.
- He turns back to Ryutan and shares this observation.
The Candle:
- Ryutan responds by lighting a lantern and handing it to Tokusan.
- Just as Tokusan reaches for it, Ryutan blows out the light.
Sudden Realization:
- In that moment, Tokusan experiences sudden enlightenment.
- He makes a deep bow, recognizing something profound.
Tokusan’s Resolution:
- When Ryutan asks about his realization, Tokusan declares:
  - “From now on, I will not doubt the words of the old master who is renowned everywhere under the sun.”
Ryutan’s Proclamation:
- The next day, Ryutan addresses the assembly:
  - Among the monks, there is one with unyielding determination.
  - His resolve is like fangs of swords and his spirit like a bowl of blood.
  - Despite challenges, he will ascend a steep and lofty peak in the future.
Burning the Notes:
- Tokusan takes out his scholarly notes on the Diamond Sutra.
- In front of the monastery hall, he holds up a burning torch.
- His proclamation: Profound philosophies and essential knowledge are like a single hair in the vast sky or a drop of water in a deep ravine.
The Essence:
- Ryutan’s action of extinguishing the light symbolizes transcending dualities.
- Enlightenment isn’t found in external knowledge but in direct experience.
- Tokusan’s burning of his notes signifies letting go of conceptual understanding.
Reflection Questions:
- How often do we seek answers externally, only to find illumination within?
- Can we recognize wisdom beyond words, beyond scholarly pursuits?
- What torches do we need to burn to see clearly?
Final Thought:
- The darkness outside mirrors the inner journey—beyond concepts, beyond doubts.
- May we trust the silent teachings of the masters and discover our own light within. 🕯️🌟

For further exploration, you might enjoy reading the full koan in the Mumonkan (Case 28) ¹. It continues to inspire seekers on the path of awakening.

29) Neither the wind nor the flag

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of “Neither the Wind nor the Flag.”

The Scene:
- Picture a serene temple with a flag fluttering in the wind.
- Two monks stand before it, engaged in a heated debate.
The Argument:
- One monk insists, “The flag moves!”
- The other counters, “No, it’s the wind that moves the flag!”
The Sixth Patriarch’s Insight:
- The Sixth Patriarch, known as Hui-neng, intervenes.
- His words cut through the dispute: “It is neither the wind nor the flag that moves. It is your mind that moves.”
Deeper Meaning:
- Literal Level:
  - The flag flutters due to the wind, but Hui-neng transcends this surface explanation.
  - He points to a deeper truth beyond physical phenomena.
- Symbolic Level:
  - The Flag: Represents the external world, impermanent and ever-changing.
  - The Wind: Symbolizes the forces of life—circumstances, events, and challenges.
  - The Mind: Our perception, interpretation, and reactions.
- Teaching Points:
  - Non-Duality: The wind and the flag are inseparable; they arise together.
  - Subjective Reality: Our mind shapes our experience.
  - Attachment: We cling to fixed views, defending them like the arguing monks.
  - Awareness: Recognize the mind’s role in shaping reality.
The Struck Awe:
- The two monks, caught off guard, experience a moment of awakening.
- Hui-neng’s insight pierces their conceptual minds.
Reflection Questions:
- How often do we argue over fixed positions, missing the underlying truth?
- Can we see beyond the apparent movement of things?
- What else might our minds be moving?
Final Thought:
- Like the wind and the flag, life dances in impermanence.
- May we watch our minds, allowing stillness amidst the fluttering world. 🌬️🏮

For further exploration, you might enjoy reading the full koan in the Gateless Gate (Case 29) ¹. It continues to inspire seekers on the path of awakening.

30) Mind is Buddha

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story titled “Mind Is Buddha” is a profound teaching that encapsulates the essence of Zen practice. Let’s explore it together:

The Main Case

Damei, a Zen practitioner, once asked Master Mazu, “What is buddha?” Mazu’s response was succinct: “Mind is buddha.”

Wumen’s Commentary

If you can immediately grasp this teaching, you become one with buddha. Your very existence embodies buddha nature. You wear buddha clothes, eat buddha food, speak buddha words, and live a buddha life. However, Damei’s interpretation has led some astray, like trusting a faulty scale. Beware that even uttering the word “buddha” requires rinsing your mouth for three days. True Zen practitioners, upon hearing “Mind is buddha,” cover their ears and flee.

Wumen’s Poem

Under the vast blue sky, don’t wander aimlessly. If you still ask, “What is buddha?” It’s akin to claiming innocence while clutching stolen goods.

Reflection

The teaching “Mind is buddha” points directly to our inherent buddhanature—the awakened essence within us. It’s not something we possess; rather, it’s the nature of all things. Recognizing this truth, we bear the obligation to realize it directly. Our bodhisattva vows express this responsibility—to bring awakening to life and alleviate suffering in the world.

Remember the encounter between Mazu and his teacher, Nanyue. When asked about his practice, Mazu replied, “I’m doing zazen to become a buddha.” Nanyue, polishing a brick, responded, “I want to make a mirror out of it.” The brick symbolizes our ordinary mind, and the mirror represents buddhanature. The truth lies beyond definitions, beyond the mind’s limitations.

So, embrace the teaching: “Mind is buddha.” Live it, breathe it, and awaken to your true nature. 🌟🙏

For more insights, you can explore the full story in the Lion’s Roar article .¹

31) Joshu saw through the old woman

Copilot response to requesting an explanation and teaching:

Certainly! Let’s delve into the Zen story titled “Joshu Saw Through the Old Woman.” This koan offers profound insights into the nature of enlightenment and perception:

The Main Case

A traveling monk approached an old woman and asked, “Which way should I take to Mount Gotai?” The old woman replied, “Go straight on!” However, as the monk walked a few steps, she added, “He may look like a fine monk, but he too goes off like that!”

Later, another monk informed Joshu about this encounter. Joshu responded, “Wait a while. I will go and see through that old woman for you.”

The next day, Joshu visited the old woman and posed the same question. To his surprise, she gave him the exact same reply.

Upon returning, Joshu addressed the assembly of monks, saying, “I have seen through the old woman of Mount Gotai for you.”

Interpretation and Teaching

This koan invites us to explore several layers of meaning:

Literal Interpretation: On the surface, it seems like Joshu merely tested the old woman’s consistency in her directions. However, there’s more to it.
Symbolic Significance:
- Mount Gotai: Symbolizes the path to enlightenment or awakening.
- The Old Woman: Represents ordinary, everyday perception and understanding.
- The Monk: Represents the seeker or practitioner on the spiritual journey.
The Old Woman’s Response: “Go straight on!” suggests a straightforward path to enlightenment. But her subsequent comment reveals her deeper insight: Even seemingly sincere practitioners can lose their way.
Joshu’s Investigation: By revisiting the old woman and receiving the same answer, Joshu demonstrates that true understanding transcends words and concepts. He “sees through” the illusion of fixed answers and recognizes the impermanence of all things.
The Essence of Zen: Enlightenment is not a fixed destination or a set of instructions. It’s a direct experience beyond words, concepts, and dualities. Joshu’s action emphasizes the importance of direct insight over intellectual understanding.
Walking the Path: The repeated emphasis on walking—both by the monk and Joshu—underscores the idea that enlightenment is not theoretical; it’s lived and embodied. It’s not about reaching a specific place but about the journey itself.

Reflection

As practitioners, we often seek clear answers, hoping for a fixed path to enlightenment. Yet, Joshu’s teaching reminds us that true understanding lies beyond fixed ideas. It’s not about what the old woman said but about how we engage with life, moment by moment.

So, let us walk our own paths, question our assumptions, and see through the illusions that bind us. Enlightenment is not a distant peak; it’s the very ground beneath our feet. 🚶‍♂️🌟

For further exploration, you can listen to teishos (Zen talks) related to this koan in the Chobo-Ji’s Zen Podcast ¹ ² ³.

32) A non-Buddhist questions the Buddha

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Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story titled “A Non-Buddhist Questions the Buddha.” This koan offers profound insights into the nature of perception, compassion, and realization:

The Main Case

A non-Buddhist approached the World-Honored One (the Buddha) and stated, “I do not ask for words, nor do I ask for no-words.” The Buddha remained seated, neither speaking nor remaining silent. The non-Buddhist praised the Buddha, acknowledging the great compassion that dispelled the clouds of ignorance and led to enlightenment. Grateful, the non-Buddhist bowed and departed.

Interpretation and Teaching

The Non-Buddhist’s Inquiry:
- The non-Buddhist’s statement reflects a deep understanding. By not seeking mere words or their absence, they express a direct perception beyond concepts.
- This inquiry transcends dualities—words versus silence, existence versus non-existence.
The Buddha’s Response:
- The Buddha’s silence signifies a teaching beyond language. It points to the ineffable truth that cannot be captured in words.
- The compassionate response lies not in verbal explanations but in the Buddha’s presence itself.
The Non-Buddhist’s Praise:
- The non-Buddhist recognizes the Buddha’s compassion, which dispels ignorance. Compassion here is not mere sentiment but the awakened heart that sees beyond distinctions.
- Enlightenment arises from direct experience, unmediated by concepts.
Ananda’s Question:
- Ananda, one of the Buddha’s close disciples, seeks clarification. What realization led the non-Buddhist to praise the Buddha?
The Buddha’s Answer:
- The Buddha likens the non-Buddhist to a spirited horse that flinches even at the shadow of a whip.
- The non-Buddhist’s insight is like the horse’s sensitivity—an immediate, unfiltered response to reality.

Reflection

Beyond Words and Silence: The non-Buddhist’s inquiry points to a realm beyond conceptual thinking. It’s not about choosing between words or silence; it’s about direct perception.
Compassion and Awakening: Compassion isn’t mere sympathy; it’s the recognition of our shared nature. The Buddha’s presence embodies this compassion.
The High-Mettled Horse: The non-Buddhist’s realization is like a horse that reacts instantly. It’s not a gradual process but an immediate awakening.

Teaching:

Embrace Direct Experience: Beyond words and concepts lies the truth. Compassion and awakening are not theoretical—they unfold in each moment.
Be Like the High-Mettled Horse: Trust your immediate responses. They reveal deeper truths than intellectual analysis.
Silence Speaks: Sometimes, silence communicates more than words ever could.

Remember: “Not twice this day. Inch time foot gem. This day will not come again. Each minute is worth a priceless gem.” Fully inhabit the present moment, and enlightenment is yours. 🌟🙏

For further exploration, you can listen to Zen stories in audio form or explore more Zen stories ¹ ².

33) No mind, no Buddha

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story titled “No Mind, No Buddha.” This concise exchange between a monk and Baso encapsulates profound wisdom:

The Main Case

A monk approached Baso (also known as Ma-tsu) and posed a direct question: “What is Buddha?” Baso’s response was succinct and illuminating: “No mind, no Buddha.”

Interpretation and Teaching

Beyond Concepts:
- Baso’s answer transcends intellectual explanations. It points to a truth that cannot be captured in words or mental constructs.
- “No mind” refers to a state beyond ordinary thinking—a direct, unmediated experience.
- “No Buddha” implies that the awakened nature is not a fixed entity or concept.
The Essence of Zen:
- Zen practice aims to go beyond dualities, labels, and conceptual limitations.
- Buddha nature is not something separate from our own mind; it’s inherent in our very existence.
The Paradox:
- By negating both “mind” and “Buddha,” Baso highlights the limitations of language and thought.
- The true Buddha is not an object of perception but the awakened awareness itself.
Practical Application:
- Embrace “no mind” during meditation: Let go of discursive thinking and rest in pure awareness.
- Recognize that the mind’s activity—thoughts, judgments, and concepts—can obscure our innate Buddha nature.
- Live with openness, free from rigid beliefs and fixed notions.

Reflection

Direct Experience: Baso’s teaching invites us to look beyond words and concepts. Can we touch the ungraspable truth directly?
Non-Duality: “No mind, no Buddha” collapses the distinction between self and awakening. It’s not about finding Buddha elsewhere; it’s realizing our own nature.
Everyday Practice: Apply this insight off the cushion. Notice when the mind creates divisions, and return to the simplicity of “no mind.”

Remember: The true Buddha is not a distant goal but the very ground of your being. 🌟🙏

For further exploration, you can read more about this teaching in Norman Fischer’s commentary ¹.

34) Wisdom is not Tao

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story titled “Wisdom is not Tao.” This concise exchange between Nansen and a monk carries profound implications:

The Main Case

A monk asked Nansen, “Is there a teaching no master ever preached before?” Nansen replied, “Yes, there is.” The monk inquired further, “What is it?” Nansen’s response was succinct: “It is not mind, it is not Buddha, it is not things.”

Interpretation and Teaching

Beyond Concepts:
- Nansen’s words cut through conventional understanding. He points to a truth that transcends ordinary thinking.
- “Mind,” “Buddha,” and “things” represent concepts and dualities. Nansen negates them to reveal a deeper reality.
“Not Mind, Not Buddha, Not Things”:
- Mind: Beyond mere thoughts and mental constructs lies a direct experience.
- Buddha: Not a fixed entity or separate from our own nature; it’s inherent in all existence.
- Things: Everything in the phenomenal world—objects, ideas, and distinctions—are transient and illusory.
Wisdom and Tao:
- Wisdom (prajna) is not mere intellectual knowledge. It’s the direct insight into reality.
- Tao (the Way) is the underlying principle of existence—the ineffable truth beyond words.
The Paradox:
- Nansen’s teaching is paradoxical: by negating, he reveals. It’s not about grasping concepts but letting go.

Reflection

Direct Experience: Wisdom arises from direct perception, not mental gymnastics.
Non-Duality: The true Tao is not separate from our everyday existence.
Beyond Words: Nansen’s treasure-words point to the ineffable. Words alone cannot convey truth.

Remember: In the silence beyond concepts, wisdom and Tao merge. 🌟🙏

For further exploration, you can listen to Chobo-Ji’s Zen Podcast ¹.

35) Sen-jo and her soul are separated

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of Sen-jo and her separated soul is a profound tale that delves into the nature of identity and existence. Let me share the story and its teaching:

Sen-jo and Her Soul Are Separated

Sen-jo was the beloved daughter of Chokan. In their childhood, Sen-jo and her cousin, Ochu, played together. Sen-jo’s father playfully told them they were betrothed, and they believed him. As they grew older, Sen-jo and Ochu fell deeply in love.

However, Sen-jo’s father arranged for her to marry another man, breaking their hearts. Ochu left the village in a boat before the wedding. As he departed, he saw a figure running along the riverbank, calling to him—it was Sen-jo. Joyfully, she joined him, and they traveled far away. They married and had two children.

Five years passed, and Sen-jo longed to see her parents and seek their forgiveness. They returned to their village, and Ochu went to Sen-jo’s father, telling him the whole story and apologizing on their behalf. But Chokan was astonished. He asked Ochu, “What girl are you talking about?”

Ochu replied, “Your daughter Sen-jo.”

Chokan’s response was unexpected: “My daughter Sen-jo? Ever since you left, she’s been sick in bed, unable to speak.”

Perplexed, Ochu brought Sen-jo up from the boat. As they approached her parents’ door, the Sen-jo who had been sick got up from her bed, smiling. When the two Sen-jos met, they merged into one. Sen-jo herself said, “I saw Ochu going away, and that night I dreamed that I ran after his boat. But now I cannot tell which was really me—the one that went away in the boat or the one that stayed at home.”

Later, Zen Master Goso posed the question: “Sen-jo was separated from her soul. Which was the real Sen-jo?”

Teaching and Reflection:

This story invites us to explore the concept of identity. Sen-jo’s physical body and her soul seemed to exist independently, yet they merged seamlessly when they met. The question of which Sen-jo was real remains unanswered.

In our lives, we often create divisions—between our thoughts and actions, our past and present, our roles and responsibilities. But perhaps, like Sen-jo, we are both the one who went away and the one who stayed behind. Our true self transcends these divisions.

The teaching lies in recognizing that our essence cannot be neatly separated. We are not merely our physical form or our thoughts; we are the interplay of all aspects of our being. When we let go of rigid definitions, we discover a deeper truth—one that unites rather than divides.

So, consider: Which part of you is the true one? The answer may lie beyond labels and boundaries, in the vastness of your own experience.

¹: Read the full story here ²: Additional insights on the story ³: Listen to a podcast discussion on this koan ⁴: Reddit discussion on Sen-jo

36) Meeting a man of Tao on the way

[Note: I took some liberties with this one as a verbatim search got blocked so I searched: “greet with words nor with silence. Now tell me, how will you greet?”]

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story “Meeting a Man of Tao on the Way” offers profound wisdom. Let’s delve into its meaning:

The Story:

Word spread across the country about a wise Holy Man who resided in a house atop a mountain. Eager to seek his guidance, a young man from the village embarked on the arduous journey to visit him. Upon reaching the house, an old servant greeted him and led him inside.

The young man anticipated meeting the legendary Holy Man. However, after exploring every room, he found himself back outside the door. Confused, he said to the servant, “I wanted to see the Holy Man.”

The servant replied, “You already have.”

The Teaching:

This seemingly simple encounter holds a profound lesson. The Holy Man’s wisdom lies not in his physical presence but in the way he perceives and interacts with others. Here are the key takeaways:

Seeing the Extraordinary in the Ordinary:
- The young man expected the Holy Man to be extraordinary, perhaps adorned in mystical robes or surrounded by an aura of enlightenment.
- Instead, the servant’s response reveals that wisdom exists in everyday encounters. Every person we meet, even if seemingly commonplace, carries the potential for insight and enlightenment.
Beyond Words and Silence:
- Goso’s instruction to greet the man of Tao neither with words nor with silence emphasizes transcending dualities.
- When we encounter someone who embodies wisdom or spiritual depth, we often struggle with how to respond. Do we speak eloquently or remain silent? Goso’s teaching suggests that both approaches miss the mark.
- Instead, recognize the essence beyond words and silence. Engage authentically, without preconceived notions.
The Ego’s Obstacle:
- The young man’s ego hindered him. He conquered the physical challenge of the mountain path but failed to move beyond his own self-importance.
- True wisdom requires humility and openness. It’s not about impressing others or seeking validation; it’s about recognizing the sacredness in every encounter.
Seeing the Holy Man Everywhere:
- The servant’s final statement holds the key: “Everyone you may meet in life, even if they appear commonplace… see each of them as a wise Holy Man.”
- Imagine viewing every person as a vessel of wisdom, regardless of their status, appearance, or background. This shift in perception transforms our interactions.

In summary, the Holy Man’s house symbolizes the world, and the encounter teaches us to recognize the extraordinary within the ordinary. So, when you meet a person of Tao, greet them not with words or silence, but with an open heart and a willingness to learn from their presence.

¹: Zen Story: The Holy Man – Balance by BuddhaGroove

37) The oak tree in the front garden

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of “The Oak Tree in the Garden.” This koan offers profound insights into the nature of wisdom and perception:

The Story:

A monk approached the Zen master Joshu with a question: “Why did Bodhidharma come to China?” Bodhidharma was a legendary Buddhist monk who played a significant role in transmitting Zen teachings from India to China.

Joshu’s response was simple yet enigmatic: “The oak tree in the garden.”

The Teaching:

Beyond Literal Interpretation:
- Joshu’s answer doesn’t directly address Bodhidharma or historical events. Instead, it points to a deeper truth.
- The oak tree symbolizes something beyond its physical form—a gateway to understanding.
Seeing the Ordinary as Extraordinary:
- The monk expected an elaborate explanation. Instead, he received an everyday image—the oak tree.
- Joshu invites us to recognize the sacred in the mundane. Enlightenment isn’t confined to grand moments; it’s present in every leaf, every breath.
The Vanishing Tree:
- In a mysterious twist, the oak tree in the monk’s room vanished, revealing the meditating monk.
- This mirrors our own illusions. We often see the surface but miss the essence. The tree represents transient appearances; the monk embodies timeless awareness.
No Fixed Answers:
- Zen koans defy logic. Joshu’s response isn’t a riddle to solve; it’s an invitation to awaken.
- The oak tree isn’t a fixed concept—it’s alive, ever-changing. Similarly, our understanding evolves.
Direct Experience:
- Joshu’s answer points beyond words. It’s not about intellectual analysis but direct perception.
- When we truly “see” the oak tree, we glimpse the interconnectedness of all existence.
The Eternal Now:
- The oak tree exists in the eternal now. It doesn’t dwell on past or future.
- Likewise, enlightenment isn’t a distant goal; it’s here, now.

In Your Own Practice:

Contemplate the Oak Tree:
- Imagine the oak tree in your own garden. What does it reveal? How does it connect you to the universe?
- Let go of preconceptions and see it anew.
Embrace the Ordinary:
- Wisdom isn’t reserved for mountaintops or temples. It’s in your daily life.
- The oak tree, the cup of tea, the sound of rain—all hold the key.
Vanish Like the Tree:
- Like the disappearing oak tree, dissolve your fixed self-image.
- In meditation, let thoughts vanish, revealing the silent presence within.

Remember, the oak tree isn’t just a tree—it’s a mirror reflecting your own awakening. 🌳🙏

¹: The Oak Tree In The Garden – Zen Buddhism Koans ²: Jōshū’s Oak Tree – Mountain Cloud Zen Center ³: Joshu’s Oak Tree | Treetop Zen Center

38) A buffalo passes through a window

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of “A Buffalo Passes Through a Window” (also known as Case 38 in the Gateless Gate collection) is a captivating koan that invites us to explore the nature of enlightenment, boundaries, and our essential self. Let’s delve into the story and its teaching:

The Koan: A Buffalo Passes Through a Window

Wuzu, a Zen master, posed this enigmatic question: “It is like a buffalo jumping through a window. Its head, horns, and four legs all pass through. Why can’t its tail pass through?”

The Story:

Imagine a buffalo attempting to leap through a window. Remarkably, its head, horns, and all four legs manage to squeeze through the narrow opening. But curiously, the tail remains outside. Why is this so?

Teaching and Reflection:

Breaking Boundaries: The buffalo symbolizes our ordinary, conditioned self—the one with a head, horns, and legs. When we engage in spiritual practice or seek enlightenment, we aim to break through the limitations of our conventional understanding. The buffalo’s audacious leap represents our willingness to shatter boundaries.
The Tail: The tail, however, remains stuck. It represents that elusive aspect of our being—the ineffable, the ungraspable, or the transcendent. Despite our efforts, we often struggle to fully comprehend or express this deeper truth. It eludes our grasp, just as the buffalo’s tail eludes the window.
Enlightenment Within Reach: The koan suggests that enlightenment is not distant or unattainable. Like the buffalo, it is right here, within reach. Yet, even as we experience moments of insight, there’s always an aspect that remains mysterious—an untamed tail that defies easy explanation.
Beyond Concepts: The buffalo’s tail challenges our reliance on concepts and words. Enlightenment cannot be neatly packaged or fully captured by language. It’s the direct experience beyond dualities—the unity of head, horns, legs, and tail.
Embracing Paradox: Can we embrace paradox? The buffalo both passes through and remains stuck. Enlightenment is both imminent and elusive. By sitting with this paradox, we open ourselves to deeper understanding.
The Window: The window represents our perception, our view of reality. Can we widen the window, allowing more of our essential self to pass through? Perhaps the tail, too, can find its way.

In our lives, we encounter metaphorical windows—moments when we glimpse the ineffable. The buffalo invites us to leap boldly, to question, and to recognize that enlightenment is not a distant goal but a continuous unfolding. So, explore your own window. What parts of you have passed through, and what remains outside?

39) Unmon says “You have missed it!”

[Note: Again, I took some liberties with this one as a verbatim search got blocked so I searched: “A monk once wanted to ask Unmon a question and started to say, “The light serenely shines over the whole universe.” . . . Later Master Shishin took up this koan and said, “Now tell me, why has this monk missed it?”]

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of “Unmon Says, ‘You Have Missed It!’”:

The Story:

A monk approached the Zen master Unmon (also known as Yunmen) with a question. The monk began reciting a line: “The light serenely shines over the whole universe.” However, before he could finish, Unmon abruptly interrupted him, asking, “Isn’t that the poem of Chosetsu Shusai?” The monk replied, “Yes, it is.”

Unmon’s response was succinct: “You have missed it!”

The Teaching:

The Question and the Interruption:
- The monk’s question seems profound, invoking the image of universal light. But Unmon cuts him off.
- Unmon’s interruption disrupts the monk’s flow, emphasizing that true understanding transcends mere words.
Chosetsu Shusai’s Poem:
- Chosetsu Shusai was a contemporary poet. His poem likely conveyed a similar sentiment about light and universality.
- Unmon recognizes the borrowed words and points out the monk’s reliance on external knowledge.
Missing the Point:
- Unmon’s terse reply—“You have missed it!”—holds the essence of Zen teaching.
- The monk’s intellectual grasp of the poem blinds him to direct experience. He misses the living truth.
Beyond Concepts:
- Zen isn’t about reciting beautiful phrases or intellectual debates.
- Unmon invites the monk (and us) to go beyond concepts, beyond borrowed wisdom, and directly perceive reality.
The Koan’s Challenge:
- The koan challenges us: What is the light that serenely shines? How do we encounter it without getting entangled in words?
Master Shishin’s Inquiry:
- Later, Master Shishin takes up the same koan. He asks, “Why has this monk missed it?”
- Shishin probes deeper: What blinds us? What veils the light?

In Your Own Practice:

Look Beyond Words:
- When encountering teachings or spiritual texts, don’t stop at intellectual understanding.
- Seek direct experience. What is the light that transcends language?
Question Your Assumptions:
- Like the monk, we often rely on borrowed ideas. But truth isn’t in quotations.
- Ask yourself: What have I missed? What assumptions limit my perception?
Embrace the Silence:
- Sometimes silence speaks louder than words.
- In stillness, the light reveals itself. Be open to direct insight.

Remember, Unmon’s “You have missed it!” isn’t a rejection; it’s an invitation to awaken beyond concepts and discover the light that shines within and beyond all words.

¹: Ummon’s Dried Shit – Zen ²: Mumonkan Case 39, “Unmon Says, You Have Missed It” – Podtail

40) Kicking over the pitcher

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of “Kicking Over the Pitcher” (also known as Case 40 in the Mumonkan collection) is a powerful koan that challenges our conventional thinking and invites us to recognize the essence beyond words. Let’s explore the story and its teaching:

The Koan: Kicking Over the Pitcher

Master Isan, a disciple of Hyakujo, found himself in a pivotal moment. Hyakujo, the Zen master, sought to choose an abbot for Daii Monastery. He instructed all his disciples, including the head monk, to make their Zen presentations. The one who demonstrated the deepest understanding would be entrusted with founding the new monastery.

Hyakujo then placed a water pitcher on the floor and posed a question: “This must not be called a pitcher. What do you call it?”

The head monk, steeped in scholarly knowledge, responded, “It cannot be called a wooden sandal.”
Isan, however, took a different approach. He walked up to the pitcher, kicked it over, and left without saying a word.

Hyakujo’s verdict was swift: “The head monk has been defeated by Isan.” Consequently, Isan was appointed to start the new monastery.

Teaching and Reflection:

Beyond Concepts and Labels:
- The pitcher symbolizes our conceptual understanding—the labels, definitions, and names we attach to things.
- Isan’s action of kicking over the pitcher transcends mere words. He doesn’t engage in intellectual debate; he acts directly.
Direct Experience:
- Isan’s kick embodies direct experience. He doesn’t rely on language or theories. His action speaks louder than any explanation.
- Enlightenment isn’t about accumulating knowledge; it’s about direct realization.
Breaking the Vessel:
- The pitcher represents the vessel of our conditioned mind. It holds our preconceptions, beliefs, and limitations.
- By kicking it over, Isan shatters the vessel. He invites us to break free from mental constructs.
Silent Transmission:
- Isan’s silence speaks volumes. Sometimes, silence communicates more profoundly than words.
- Hyakujo recognizes this silent transmission as the true understanding.
Radical Simplicity:
- Isan’s act is radical in its simplicity. He doesn’t need elaborate explanations.
- Enlightenment isn’t about complexity; it’s about seeing things as they are.
The Unnameable:
- The question—“What do you call it?”—points to the unnameable reality beyond labels.
- Isan’s kick acknowledges that truth cannot be confined to words.

In our lives, we often cling to concepts, identities, and definitions. Isan’s kick invites us to kick over our mental pitchers—to go beyond words and directly experience reality. What can you kick over today? 🥋

41) Bodhidharma and peace of mind

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of Bodhidharma and Peace of Mind:

The Story:

Bodhidharma, the legendary founder of the Zen (Chan) Buddhist school, sat in zazen (meditative posture) facing a wall. The Second Patriarch, who had been standing in the snow, approached him. The Second Patriarch cut off his own arm and said, “Your disciple’s mind is not yet at peace. I beg you, my teacher, please give it peace.”

Bodhidharma responded, “Bring the mind to me, and I will set it at rest.” The Second Patriarch replied, “I have searched for the mind, and it is finally unattainable.” Bodhidharma then declared, “I have thoroughly set it at rest for you.”

The Teaching:

The Setting:
- Bodhidharma’s zazen practice—sitting silently, facing the wall—symbolizes direct experience and inner contemplation.
- The Second Patriarch’s act of cutting off his arm demonstrates his earnestness and determination to find peace of mind.
The Request for Peace:
- The Second Patriarch seeks peace of mind. He recognizes that true awakening transcends mere intellectual understanding.
- His plea reflects the universal human longing for inner tranquility and liberation from mental suffering.
Bodhidharma’s Response:
- Bodhidharma’s invitation—“Bring the mind to me, and I will set it at rest”—is profound.
- He doesn’t promise an external solution. Instead, he points to direct experience and self-inquiry.
The Unattainable Mind:
- The Second Patriarch’s reply reveals insight. He acknowledges that the mind cannot be grasped or pinned down.
- The mind is elusive, ever-changing, and beyond conceptual capture.
Setting the Mind at Rest:
- Bodhidharma’s final declaration—“I have thoroughly set it at rest for you”—holds the essence of Zen.
- Peace of mind isn’t about adding something; it’s about letting go. It’s the mind’s natural state when uncluttered by attachments and illusions.
Beyond Words and Concepts:
- The story invites us to look beyond words, doctrines, and intellectual debates.
- True peace arises from direct realization, not from external validation.

In Your Own Practice:

Zazen and Inner Silence:
- Like Bodhidharma, sit in zazen. Face the wall of your own mind.
- Observe thoughts without judgment. Let them come and go.
The Unattainable Mind:
- Reflect on the Second Patriarch’s insight. Can you grasp your mind?
- Explore its fluidity, its ceaseless movement.
Resting in Awareness:
- Peace isn’t about solving all problems. It’s about resting in awareness.
- When thoughts arise, return to the silent ground of being.

Remember, Bodhidharma’s teaching isn’t about arm-cutting or physical pain. It’s about the inner journey—the unattainable mind finding rest in its own nature. 🙏

¹: The Story of Bodhidharma | Martin Goodson — The Zen Gateway ²: Zen story of Bodhidharma and origin of tea – The Spiritual Indian ³: Bodhidharma’s Mind-Pacifying | Treetop Zen Center ⁴: Bodhidharma – a Trilogy on his Life and Teachings – Way of Bodhi ⁵: Bodhidharma – Founder of Zen Buddhism: “Who stands before me?” — “I don’t know!” – Buddha Weekly: Buddhist Practices, Mindfulness, Meditation

42) A woman comes out of meditation

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of “A Woman Comes Out of Meditation” (also known as Case 42 in the Gateless Gate collection). This tale invites us to contemplate the nature of awakening, direct experience, and the mysterious girl who keeps company with Shakyamuni Buddha.

The Koan: A Woman Comes Out of Meditation

In ancient times, Manjusri, a revered disciple of the Buddha, visited a gathering of Buddhas. To his surprise, all the Buddhas were departing for their original dwelling places. Only one person remained—a woman sitting in deep meditation close to the Buddha Shakyamuni’s throne.

Manjusri asked the Buddha, “Why can that person be near the Buddha’s throne while I cannot?”

The Buddha replied, “Just awaken her and raise her out of samadhi. Ask her yourself.”

Manjusri attempted various methods—walking around her, using supernatural powers, even taking her to the Brahman heaven—but he couldn’t rouse her from her meditative state.

The Buddha explained, “Even a hundred or a thousand Manjusris couldn’t bring her out of samadhi. Far below, past countless lands as numerous as the sands of the Ganges, resides the Bodhisattva Momyo [of delusion]. He alone can awaken her.”

Instantly, the Bodhisattva Momyo emerged from the earth, bowed to the Buddha, and approached the woman. With a single snap of his fingers, she came out of samadhi.

Teaching and Reflection:

The Mysterious Woman:
- Who is this woman? She represents the meditator, the seeker, and perhaps all of us.
- Her deep samadhi suggests profound inner absorption and connection to the ultimate truth.
Awakening Beyond Effort:
- Manjusri, despite his wisdom and supernatural abilities, couldn’t awaken her.
- The Bodhisattva Momyo, associated with delusion, effortlessly succeeded.
- Awakening often comes unexpectedly, beyond our striving.
The Insistence of Awakening:
- What wakes us from our inner samadhi? What insistence propels us forward?
- The mysterious girl’s awakening is both ordinary and extraordinary.
Delusive Wisdom:
- Momyo embodies “Delusive Wisdom.” Sometimes, it takes unconventional approaches to awaken.
- Our rigid concepts and efforts may hinder true realization.
An Elegant Performance:
- The entire drama—the Buddhas departing, Manjusri’s attempts, Momyo’s snap—is an elegant performance.
- Awakening is not a linear process; it’s a dance of grace.
The Unnameable Experience:
- The woman’s samadhi transcends words. It’s the unnameable, ineffable reality.
- Can we touch that depth within ourselves?

In our own practice, we encounter moments of inner absorption, glimpses of truth, and the insistence to awaken. Like the mysterious girl, we sit in silent meditation, waiting for the unexpected touch that brings us fully alive.

¹: Listen to the audio recording ² : Additional insights on Zen stories ³: Watch a video discussion on this koan

43) Shuzan and a staff

[Note: Again, I took some liberties with this one as a verbatim search got blocked so I searched: Master Shuzan held up his staff, and showing it to the assembled disciples said, “Tell me, you monks, what do you call it?”]

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the Zen story of Shuzan and the Staff:

The Story:

Master Shuzan (also known as Schuzan), a Zen teacher, held up his staff in front of his assembled disciples. He addressed them, saying, “You monks, if you call this a staff, you are committed to the name. If you call it not-a-staff, you negate the fact. Now tell me, you monks, what do you call it?”

The Teaching:

Beyond Dualities:
- Shuzan’s teaching challenges the disciples to move beyond dualistic thinking.
- The staff represents an ordinary object, but our labels—such as “staff” or “not-a-staff”—create divisions and limitations.
The Trap of Names:
- When we label something, we limit its essence. A name becomes a mental construct.
- By calling it a “staff,” we fixate on the concept. By negating it, we deny its existence.
- Shuzan invites us to see beyond names and directly perceive reality.
The Koan’s Inquiry:
- Shuzan’s question isn’t about the staff itself; it’s about our perception.
- What do we truly see when we look at the staff? Can we go beyond words?
Transcending Assertion and Negation:
- To assert or negate is to miss the mark. Reality isn’t confined to either extreme.
- The staff exists beyond our mental constructs. It’s more than a label.
The Staff as a Symbol:
- The staff symbolizes authority, wisdom, and the master’s role.
- Just calling it a staff ignores its deeper significance. But even with spiritual meaning, it remains a piece of wood.
Speak Beyond Words:
- Shuzan’s final challenge—“Speak, speak!”—urges the disciples to express truth beyond language.
- Can they convey the ineffable reality of the staff?

In Your Own Practice:

Look at Ordinary Objects:
- Observe everyday things—a cup, a tree, a stone. What labels arise?
- Can you see beyond the name to the direct experience?
Question Assumptions:
- When you call something by a name, inquire: Is that all there is?
- Explore the gap between concept and reality.
Silence and Presence:
- Sometimes silence speaks louder than words.
- In meditation, let go of labels. Rest in pure presence.

Remember, Shuzan’s koan isn’t about the staff; it’s about awakening. Can we see the unnamable essence beyond our mental constructs? 🌿🙏

¹: Shuzan’s Short Staff – Zen ²: Shuzan’s Koan of the Shippe or Staff – Rudy Rucker ³: Seven Zen Stories That Could Open Your Mind – Awaken

44) Basho and a stick

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of Basho and a Stick carries profound wisdom, revealing insights into the human condition and our attachments. Let’s delve into its meaning:

Master Basho, a Zen Buddhist and a lay monk, spoke to his disciples with simplicity and depth. His words echo the essence of Zen practice:

“If you have a stick, I shall give one to you. If you do not have a stick, I shall take it away from you.”

Now, let’s explore the layers of meaning:

The Stick:
- The stick symbolizes attachments, desires, and possessions in our lives.
- It represents anything we cling to—material possessions, relationships, beliefs, or even our self-identity.
Having a Stick:
- When Master Basho says, “If you have a stick, I shall give one to you,” he points to the paradox of abundance.
- If we recognize our attachments and desires, we can learn from them. They become our teachers, guiding us toward self-awareness and growth.
Not Having a Stick:
- Conversely, when he says, “If you do not have a stick, I shall take it away from you,” he emphasizes detachment.
- Detachment doesn’t mean renouncing everything; it means releasing our grip on what no longer serves us.
- By letting go, we discover freedom and clarity.
The Essence of Zen Teaching:
- Zen encourages us to see beyond appearances, to look deeply into our own minds.
- Whether we possess or lack something, the key lies in our awareness.
- Basho’s teaching invites us to examine our attachments and recognize their impermanence.
The Grass and the Buddha:
- In one of Basho’s haikus, he writes: “Glory to Buddha,
  On a pedestal of grass
  Such coolness.”
- Here, he places the sacred image of the Buddha on grass, a humble surface.
- Grass becomes an altar, accessible to all—regardless of social status or wealth.
- Basho’s admiration for the Buddha transcends material trappings.
Our True Face:
- Basho’s journey was one of self-discovery. He sought his “true face” beyond appearances.
- Perhaps this story suggests that our true nature lies beyond possessions and labels.
- When we let go of attachments, we glimpse our authentic selves.

Remember, interpretations of Zen stories vary, and there are no wrong answers. Each person finds their own meaning. Basho’s wisdom invites us to explore our inner landscape, whether we hold a stick or not. 🌿🙏

¹: Basho’s Zen: Matsuo Basho and the Buddhist influence on his Haiku Poetry ²: Matsuo Bashō: The Zen Master of Haiku

45) Who is he?

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story you’ve shared is both enigmatic and thought-provoking. Let’s explore its layers of meaning:

Title: “Who Is He?”

In ancient times, during the Tang dynasty, there lived a Zen master named Patriarch Master Hoen of Tozan. His teachings were profound, and he often engaged his disciples in cryptic dialogues to awaken their insight.

One day, a curious disciple approached him with a question:

“Sakyamuni and Maitreya are but his servants. Now tell me, who is he?”

Let’s break down the significance of this dialogue:

Sakyamuni and Maitreya:
- Sakyamuni refers to Gautama Buddha, the historical Buddha who attained enlightenment under the Bodhi tree.
- Maitreya is a future Buddha, believed to appear in a distant age to guide humanity toward awakening.
“His Servants”:
- Patriarch Master Hoen implies that these revered Buddhas, despite their exalted status, serve a higher truth or principle.
- They are like attendants, pointing the way to something beyond themselves.
“Who Is He?”:
- The disciple seeks clarity. Who, then, transcends even these enlightened beings?
- The question isn’t about a person but points to the ineffable, the ungraspable essence.
The Unnameable Reality:
- Zen teachings emphasize direct experience over intellectual concepts.
- The answer lies beyond words, beyond the dualities of self and other, enlightenment and ignorance.
The Koan Nature:
- This dialogue resembles a koan, a paradoxical question or statement used in Zen practice.
- Koans disrupt ordinary thinking, inviting a leap beyond rational understanding.
The Invitation to Look Within:
- The true seeker doesn’t seek answers externally but turns inward.
- The question “Who is he?” directs attention to our own nature, our Buddha-nature.
The Silence of Awakening:
- Perhaps the answer lies in silence—the silence of direct realization.
- In that silence, distinctions dissolve, and the seeker becomes one with the question.

Teaching:

Master Hoen doesn’t provide a straightforward answer. Instead, he invites the disciple to explore beyond concepts.
The seeker must go beyond labels, beyond the mind’s chatter, and directly experience the truth.

Remember, the essence of Zen lies not in intellectual understanding but in direct insight. So, sit quietly, let go of words, and ask yourself: “Who am I?” 🌿🙏

¹: The Life Story of Thich Nhat Hanh | Plum Village

46) Step forward from the top of a pole

Copilot response to requesting an explanation and teaching:

Certainly! The Zen story of “Stepping Forward from the Top of a Pole” is a profound teaching that challenges our understanding of enlightenment and realization. Let’s explore its layers of meaning:

The Setting:
- Master Sekiso, a Zen teacher, poses a seemingly straightforward question: “From the top of a pole one hundred feet high, how do you step forward?”
- This scenario serves as a metaphor for our spiritual journey.
The Hundred-Foot Pole:
- The pole represents our conditioned existence, our attachments, and our limited perspectives.
- It symbolizes the dualistic mind, the ego, and the illusions that bind us.
Attaining “It”:
- The ancient Master acknowledges that someone who has reached the top of the pole has attained a certain height.
- This attainment might refer to insights, meditation experiences, or moments of clarity.
- However, this is not yet true enlightenment.
The True Leap:
- True awakening requires more than reaching a certain height. It demands a leap beyond concepts and limitations.
- The instruction is clear: “He must step forward from the top of the pole one hundred feet high.”
- This step signifies direct realization, unmediated by thought or theory.
Manifesting the Whole Body:
- The final challenge is to “manifest his whole body in the ten directions.”
- This points to the boundless nature of enlightenment. It’s not limited to personal realization; it encompasses all beings.
- The ten directions represent all aspects of existence—everywhere and everywhen.
The Koan Nature:
- This teaching resembles a koan, a paradoxical question or statement used in Zen practice.
- Koans disrupt ordinary thinking, inviting direct insight beyond words.
The Answer:
- The answer lies in the simplicity of action: “Just walk.”
- Forget about the distracting pole. Let go of concepts and intellectual understanding.
- The true step forward is beyond thought, beyond attainment.
Awakening and Compassion:
- Sitting on the top of a hundred-foot pole is a metaphor for awakening.
- It’s the discovery of our “true” body—the realization that we are interconnected with all beings.
- Compassion naturally arises from this insight.
The Challenge to Practitioners:
- As practitioners, we’re asked: How will we proceed from the top of that pole?
- Can we step off fearlessly, beyond self-concern, and embrace the world?

In summary, this Zen teaching invites us to move beyond intellectual understanding, beyond clinging to insights, and into direct experience. It’s not about climbing higher; it’s about stepping off the pole altogether and manifesting our awakened nature in all directions. 🌿🙏

¹: 46 Step from the Top of a Pole – Zen ²: Teisho: Case 46, The Gateless Gate: “Stepping Forward From the Top of a … ³: Now & Zen: Bodhidharma and His Two Entrances & Four Practices – Patheos

47) Tosotsu’s three barriers

[Note: Again, I took some liberties with this one as a verbatim search got blocked so I left out ‘Master Juetsu of Tosotsu made three barriers to test monks’ and searched: ‘To inquire after the Truth, groping your way through the underbrush, is for the purpose of seeing into your nature. Here, now, where is your nature, Venerable Monk? If you realize your own nature, you certainly are free from life and death. When your eyes are closed, how can you be free from life and death? If you are free from life and death, you know where you will go. When the four elements are decomposed, where do you go?’]

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the profound Zen teaching known as Tosotsu’s Three Barriers. This dialogue challenges our understanding of self-nature, enlightenment, and existence:

The Setting:
- Master Juetsu of Tosotsu (also known as Tosotsu Etsu) sets up three barriers to test his students.
- These barriers are not physical obstacles but mental challenges designed to provoke insight.
Purpose of Inquiry:
- The purpose of seeking Truth is not mere intellectual curiosity. It’s about seeing into your own nature.
- The underbrush symbolizes the tangled thoughts and illusions that obscure our true essence.
Where Is Your Nature?:
- The first barrier asks: “Where is your self-nature at this very moment?”
- It’s an invitation to look beyond concepts, beliefs, and distractions.
- The answer lies in direct experience, not theoretical knowledge.
Freedom from Life and Death:
- The second barrier states: “If you realize your own nature, you are free from life and death.”
- True realization transcends birth and death. It’s not about escaping physical existence but understanding its impermanence.
- When we see our nature, we touch eternity beyond the temporal.
Closed Eyes and Liberation:
- The third barrier challenges: “When your eyes are closed, how can you be free from life and death?”
- Closing our eyes symbolizes turning inward, shutting out external distractions.
- True freedom isn’t dependent on sensory perception.
Knowing Where You Will Go:
- If we are free from life and death, we know our destination.
- But this isn’t about a geographical place; it’s about understanding our essential nature.
- We go beyond birth and death, beyond the cycle of existence.
Decomposed Elements:
- The final question: “When the four elements are decomposed, where do you go?”
- The four elements (earth, water, fire, air) represent our physical form.
- Beyond decomposition lies the unconditioned, the formless.
Teaching and Practice:
- Tosotsu’s barriers aren’t puzzles to solve intellectually. They demand direct insight.
- The answers lie in our own experience, not in words.
- Liberation is not an escape but a deep understanding of reality.
Verse:
- In one consciousness, we see eternity—right now.
- Our true nature isn’t separate from this moment.
- Seeing through the seer reveals our boundless essence.

Remember, these barriers aren’t meant to confound but to awaken. They invite us to look beyond the surface, beyond life and death, and discover our timeless self-nature. 🌿🙏

¹: Tosotsu’s Three Barriers – Pathway Zen ²: Three Barriers – CHELTENHAM ZEN ³: The Gateless Gate: Tosotsu’s Three Barriers : r/zen – Reddit

48) Kempo’s one way

Copilot response to requesting an explanation and teaching:

Certainly! Let’s explore the profound Zen teaching known as Tosotsu’s Three Barriers. This dialogue challenges our understanding of self-nature, enlightenment, and existence:

The Setting:
- Master Juetsu of Tosotsu (also known as Tosotsu Etsu) sets up three barriers to test his students.
- These barriers are not physical obstacles but mental challenges designed to provoke insight.
Purpose of Inquiry:
- The purpose of seeking Truth is not mere intellectual curiosity. It’s about seeing into your own nature.
- The underbrush symbolizes the tangled thoughts and illusions that obscure our true essence.
Where Is Your Nature?:
- The first barrier asks: “Where is your self-nature at this very moment?”
- It’s an invitation to look beyond concepts, beliefs, and distractions.
- The answer lies in direct experience, not theoretical knowledge.
Freedom from Life and Death:
- The second barrier states: “If you realize your own nature, you are free from life and death.”
- True realization transcends birth and death. It’s not about escaping physical existence but understanding its impermanence.
- When we see our nature, we touch eternity beyond the temporal.
Closed Eyes and Liberation:
- The third barrier challenges: “When your eyes are closed, how can you be free from life and death?”
- Closing our eyes symbolizes turning inward, shutting out external distractions.
- True freedom isn’t dependent on sensory perception.
Knowing Where You Will Go:
- If we are free from life and death, we know our destination.
- But this isn’t about a geographical place; it’s about understanding our essential nature.
- We go beyond birth and death, beyond the cycle of existence.
Decomposed Elements:
- The final question: “When the four elements are decomposed, where do you go?”
- The four elements (earth, water, fire, air) represent our physical form.
- Beyond decomposition lies the unconditioned, the formless.
Teaching and Practice:
- Tosotsu’s barriers aren’t puzzles to solve intellectually. They demand direct insight.
- The answers lie in our own experience, not in words.
- Liberation is not an escape but a deep understanding of reality.
Verse:
- In one consciousness, we see eternity—right now.
- Our true nature isn’t separate from this moment.
- Seeing through the seer reveals our boundless essence.

Remember, these barriers aren’t meant to confound but to awaken. They invite us to look beyond the surface, beyond life and death, and discover our timeless self-nature. 🌿🙏

¹: Mumonkan, Case 48: “Kempo’s One Road” – Rochester Zen Center ²: Mumokan, Case 48: Kempô’s One Way – Pathway Zen ³: Kempo’s Way (Or, Begin Where You Are Not) : r/zen – Reddit

Late May 2024 Update/Addendum: I had started a draft of a post maybe about a couple years back called Zen Decodes which I’ll now abandon / include here in its entirety which is three questions:

What resources and references put more into plain english the meaning and usefulness of what is meant by some of the zen stories, poems, proverbs, teachings?

What do you do with this type of material? What in your life would qualify as this?

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