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atanu
13 August 2007, 11:24 AM
Koans are problems with no logical solutions assigned to students of Zen Buddhism as a subject for meditation. The term koan literally means “public record,” and indeed, koans are often records, or anecdotes, involving famous masters. In a typical example, a monk asks, “Why did the patriarch come to China?” He is answered, “The oak tree in the garden.” Another famous koan is “What is the sound of one hand clapping?” Koans are intended to break through the limitations of ego and intellect and lead to an intuitive flash of enlightenment. They were developed primarily by the Rinzai branch of Zen for use in training novices. More than 1700 koans are in use. Two important classical collections of these are the Hekigan-roku (Blue Cliff Records) and the Mumonkan (Gateless Barrier), compiled in China during the 12th and 13th centuries.

You will find a private collection in the link below. A few are reproduced.

http://www.ibiblio.org/zen/cgi-bin/koan-index.pl (http://www.ibiblio.org/zen/cgi-bin/koan-index.pl)

The Enlightened Man

Shogen asked: `Why does the enlightened man not stand on his feet and explain himself?' And he also said: `It is not necessary for speech to come from the tongue.'


Not the Wind, Not the Flag

Two monks were arguing about a flag. One said: `The flag is moving.'
The other said: `The wind is moving.'
The sixth patriach happened to be passing by. He told them: `Not the wind, not the flag; mind is moving.'


This Mind is Buddha

Daibai asked Baso: `What is Buddha?'
Baso said: `This mind is Buddha.'
A Philosopher Asks Buddha

A philosopher asked Buddha: `Without words, without the wordless, will you you tell me truth?'
The Buddha kept silence.
The philosopher bowed and thanked the Buddha, saying: `With your loving kindness I have cleared away my delusions and entered the true path.'
After the philosopher had gone, Ananda asked the Buddha what he had attained.
The Buddha replied, `A good horse runs even at the shadow of the whip.'

Kashapa's Preaching Sign

Anada asked Kashapa: `Buddha gave you the golden-woven robe of successorship. What else did he give you?'
Kashapa said: `Ananda.'
Ananda answered: `Yes, brother.'
Said Kashapa: `Now you can take down my preaching sign and put up your own.'


A Buddha Before History

A monk asked Seijo: `I understand that a Buddha who lived before recorded history sat in meditation for ten cycles of existence and could not realize the highest truth, and so could not become fully emancipated. Why was this so?'
Seijo replied: `Your question is self-explanatory.'
The monk asked: `Since the Buddha was meditating, why could he not fulfill Buddahood?'
Seijo said: `He was not a Buddha.'

It is Not Mind, It is Not Buddha, It is Not Things

A monk asked Nansen: `Is there a teaching no master ever preached before?'
Nansen said: `Yes, there is.'
`What is it?' asked the monk.
Nansen replied: `It is not mind, it is not Buddha, it is not things.'

Buddha Twirls a Flower

When Buddha was in Grdhrakuta mountain he turned a flower in his fingers and held in before his listeners. Every one was silent. Only Maha-Kashapa smiled at this revelation, although he tried to control the lines of his face.
Buddha said: `I have the eye of the true teaching, the heart of Nirvana, the true aspect of non-form, and the ineffable stride of Dharma. It is not expressed by words, but especially transmitted beyond teaching. This teaching I have given to Maha-Kashapa.'

Do Not Think Good, Do Not Think Not-Good

When he became emancipated the sixth patriach received from the fifth patriach the bowl and robe given from the Buddha to his successors, generation after generation.
A monk named E-myo out of envy pursued the patriach to take this great treasure away from him. The sixth patriach placed the bowl and robe on a stone in the road and told E-myo: `These objects just symbolize the faith. There is no use fighting over them. If you desire to take them, take them now.'
When E-myo went to move the bowl and robe they were as heavy as mountains. He could not budge them. Trembling for shame he said: `I came wanting the teaching, not the material treasures. Please teach me.'
The sixth patriach said: `When you do not think good and when you do not think not-good, what is your true self?'
At these words E-myo was illumined. Perspiration broke out all over his body. He cried and bowed, saying: `You have given me the secret words and meanings. Is there yet a deeper part of the teaching?'
The sixth patriach replied: `What I have told you is no secret at all. When you realize your true self the secret belongs to you.'
E-myo said: `I was under the fifth patriach for many years but could not realize my true self until now. Through your teaching I find the source. A person drinks water and knows himself whether it is cold or warm. May I call you my teacher?'
The sixth patriach replied: `We studied together under the fifth patriach. Call him your teacher, but just treasure what you have attained.'

atanu
22 October 2007, 09:10 AM
Continuing with Zen.

http://www.hsuyun.org/Dharma/zbohy/Sruti-Smriti/Gathas/song-of-enlightenment.html

Kaos
22 October 2007, 05:04 PM
Bodhidharma’s Skin, Flesh, Bones and Marrow

Dharma Discourse by John Daido Loori, Roshi
True Dharma Eye (http://64.233.169.104/search?q=cache:jIAnycqNdbUJ:www.mro.org/zmm/teachings/daido/teisho18.php+koans+dogen&hl=en&ct=clnk&cd=13&gl=us#tde),


Venerable Bodhidharma was about to go back to India. He said to his students, "The time has come. Can you express your understanding?"

One of the students, Daofu said, "My present view is that we should neither be attached to letters, nor be apart from letters, and to allow the Way to function freely."
Bodhidharma said, "You have attained my skin."

Nun Zongchi said, "My view is that it is like the joy of seeing Akshobhya Buddha’s land just once and not again."
Bodhidharma said, "You have attained my flesh."

Daoyu said, "The four great elements are originally empty and the five skandhas do not exist. Therefore, I see nothing to be attained."
Bodhidharma said, "You have attained my bones."

Finally Huike came forward, made a full bow, stood up, and returned to where he was.
Bodhidharma said, "You have attained my marrow."
Thus he transmitted the Dharma and robe to Huike.