Famous Zen Koans

A Cup of Tea

Nan-in, a Japanese master during the Meiji era (1868-1912), received a university professor who came to inquire about Zen. Nan-in served tea. He poured his visitor’s cup full, and then kept on pouring. The professor watched the overflow until he no longer could restrain himself. “It is overfull. No more will go in!” “Like this cup,” Nan-in said, “you are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?”

What Nan-in is trying to say, is that one is brought up filled with the ideals and common thought of the society in which he matures. He is stating that the professor will not understand Nan-in’s interpretation of Zen, due to the fact that he was brought up in a different background, so he must first cleanse himself of his former intuitions to open himself up to Zen.

Soldiers of Humanity

Once a division of the Japanese army was engaged in a sham battle, and some of the officers found it necessary to make their headquarters in Gasan’s temple. Gasan told his cook: “Let the officers have only the same simple fare we eat.” This made the army men angry, as they were used to very deferential treatment. One came to Gasan and said: “Who do you think we are? We are soldiers, sacrificing our lives for our country. Why don’t you treat us accordingly?” Gasan answered sternly: “Who do you think WE are? We are soldiers of humanity, aiming to save all sentient beings.”

Gasan is pointing out to the officer than all men are soldiers, although they may be fighting for different causes. Because they are all soldiers, they all deserve the same treatment.

Nothing Exists

Yamaoka Tesshu, as a young student of Zen, visited one master after another. He called upon Dokuon of Shokoku. Desiring to show his attainment, he said: “The mind, Buddha, and sentient beings, after all, do not exist. The true nature of phenomena is emptiness. There is no realization, no delusion, no sage, no mediocrity. There is no giving and nothing to be received.” Dokuon, who was smoking quietly, said nothing. Suddenly he whacked Yamaoka with his bamboo pipe. This made the youth quite angry. “If nothing exists,” inquited Dokuon, “where did this anger come from?”

Dokuon is pointing out to the youth that he cannot be correct, because if nothing existed, there would be no source for his anger, and no motive for his hypothesis. The fact that there was a generating force behind his hypothesis disproves his point.

Tosui’s Vinegar

Tosui was the Zen master who left the formalism of temples to live under a bridge with beggars. When he was getting very old, a friend helped him earn his living without begging. He showed Tosui how to collect rice and manufacture vinegar from it, and Tosui did this until he passed away. While Tosui was making vinegar, one of the beggars gave him a picture of the Buddha. Tosui hung it on the wall of his hut and put a sign beside it. The sign read: “Mr. Amida Buddha: This litter room is quite narrow. I can let you remain a transient. But don’t think I am asking you to help me to be reborn in your paradise.”

The beggar has decided to help Tosui, but wants Tosui to know that the he is not helping him because of selfish reasons, or to acquire paradise through selfless service to others in need.