Zen Koan #24: Nansen’s “Mind Is Not Buddha”
Zen Koan #24: Nansen’s “Mind Is Not Buddha”
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Context: We’ve seen Mazu’s teachings of “Mind is Buddha” and later “No mind, no Buddha.” His disciple Nansen (748–835) similarly gave seemingly conflicting answers depending on the student. One time, a monk asked Nansen, “What is the true Buddha?” Nansen answered, “It’s not mind, it’s not Buddha, it’s not a thing.” 1
Commentary: This striking negation – “no mind, no Buddha, no things” – is in line with “no mind, no Buddha” but adds “no thing.” Nansen is shutting down any conceptual avenue: Buddha is not any “thing” you can point to – neither an entity called mind, nor the concept of Buddha, nor any particular object.
By sweeping away mind, Buddha, and phenomena, Nansen left the monk’s mind in utter emptiness. This is a direct pointing to the inconceivable reality beyond attributes. It’s said upon hearing this, the monk “attained the source.” Wumen’s commentary praises Nansen: “Old Nansen gave away his treasure-words too generously. He truly removed the skin, flesh, and bones of the student all at once!”
Indeed, Nansen’s triple negation peels away layers of attachment: first to subjective mind, second to enlightened ideal (Buddha), third to objective existence. Nothing remains – which is exactly the source (the “great void” as Bodhidharma said).
Only from that no-ground can one realize the ground of being. Nansen’s response is thus an extremely potent “gateless barrier” – if the monk’s mind clings to any concept at all, he’ll find it blocked. If he fully lets go, he plunges into the truth. This teaching was not meant for beginners (they might misunderstand as nihilism).
It was for a mature monk ready to experience sunyata. It's essentially a restatement of Prajnaparamita Sutra wisdom: “no mind (no thought or perception has inherent nature), no Buddha (even enlightenment is empty), no thing (all dharmas are empty).”
When that is genuinely seen, the true Buddha reveals itself – not as an object, but as the boundless Dharmakaya (reality body) present everywhere and nowhere. The monk’s question “What is the true Buddha?” implies maybe he had already heard “mind is Buddha” from others and wasn’t satisfied; Nansen gave him the ultimate answer by denying all possible answers. This approach can help us when we fixate on any idea of truth.
The path of “neti neti” (not this, not that) clears out false identifications, leaving “no thing” to hold onto – which ironically is the entrance to everything. In practice, Wumen warns us not to conceptualize Nansen’s words either. It’s something to experience: he says “if you realize what Nansen meant, you will wear Buddha’s robe, eat Buddha’s food, speak Buddha’s words, and you yourself are Buddha!”
That is, once you truly awaken to the emptiness of mind, Buddha, and things, you embody Buddha in every aspect of life, without needing the label. If you only intellectualize “no mind, no Buddha,” you’re left in a void of understanding, which is not liberating. So this koan tests whether one can pass beyond both eternalist views (believing in inherent mind or Buddha) and nihilist views (believing in nothing at all).
The correct understanding is to see empty thusness – then when asked “What is true Buddha?” you might simply smile, or perhaps raise a finger (since once you know “no thing,” every thing can manifest Buddha without contradiction).
Nansen’s radical teaching informs Zen even now: it encourages us to drop any spiritual clinging too. If you have a strong notion “Buddha-nature is X” – Nansen says drop it. In that dropping, the living Buddha-nature may manifest itself. In summary, not mind, not Buddha, not thing is a powerful pointer to the Buddha beyond Buddha – the reality that cannot be pinned by those names, but which shines when those names are let go.
Zen Koans: The Gateless Gate to Insight
Zen koans are short, paradoxical anecdotes or questions used in Zen Buddhism to provoke deep reflection and awaken insight beyond logical reasoning. A classic koan often features an encounter between a student and a master where the master’s response is unexpected or seemingly nonsensical. Koans are not riddles with trick answers; instead, each koan is a “Gateless Gate” – a barrier that the logical mind cannot pass. Only by dropping analytical thinking and engaging one’s whole being can one penetrate a koan and experience a shift in consciousness. As 18th-century master Hakuin Ekaku described, “From the very beginning all beings are Buddha... It is like water and ice... Stop the movement to grasp or reject and behold: the water flows clear and freely” – a poetic summary of the koan spirit of letting go and directly seeing reality.
Koans emerged within the Chán/Zen tradition of China during the Tang and Song dynasties (7th–13th centuries) and were later transmitted to Japan, Korea, and Vietnam. Koan practice involves contemplating these stories during meditation or daily activities, often under guidance of a teacher. The seemingly illogical responses of the masters are designed to frustrate the discursive mind and force the student to turn inward, smashing conventional dualistic thinking. The great Zen teacher Wumen (Mumon) said one must “pass through the barrier of the ancients” to realize enlightenmentsacred-texts.com. In koan practice, great doubt and great faith work together – as the student’s habitual thinking gets tied in knots, a breakthrough becomes possible.
Classic Collections of Koans
Over generations, Zen teachers compiled koan collections with commentary to aid students. Three of the most famous are The Gateless Gate (Mumonkan), The Blue Cliff Record (Hekiganroku), and The Book of Equanimity (Shōyōroku):
The Gateless Gate – compiled in 1228 by Chinese master Wumen Huikai (Mumon Ekai). It contains 48 koans (plus one added later), each with Wumen’s commentary and verse. The title “Gateless Gate” indicates that the only barriers to enlightenment are our own attachments. Wumen’s cases include famous dialogues like “Joshu’s Dog”, “Mu”, and “Nansen Cuts the Cat”. Wumen’s brief commentaries are often wry or poetic, designed to jolt the reader’s mind into a new perspective.
The Blue Cliff Record – a 12th-century collection of 100 koans, expanded from earlier compilations by master Yuanwu Keqin. The Blue Cliff Record includes extensive commentary and verse for each casebluecliffrecord.ca. These koans are drawn from the golden age of Zen in Tang/Song China and feature many renowned masters. The Blue Cliff is known for its literary elegance and subtle, layered analysis – in fact, it was once suppressed for fear monks would intellectualize its poetry instead of directly realize the truth. Nevertheless, it remains a treasure trove of Zen wisdom, including koans like “Every Day Is a Good Day”, “The Highest Meaning of the Holy Truths” (Bodhidharma’s encounter with Emperor Wu), and Layman Pang’s stories.
The Book of Equanimity – also known as the Book of Serenity, compiled by Wansong Xingxiu in the 12th century. It contains 100 koans (with some overlap with the Blue Cliff) and emphasizes balanced, peaceful reflection – hence “equanimity.” Each case is accompanied by verses by earlier master Hongzhi. The Book of Equanimity includes cases such as “The World Honored One (Buddha) Points to the Ground”, “Jizo’s Most Intimate”, and “Rinzai’s True Person”. It is valued in the Sōtō Zen school for its gentle yet profound approach.
Each of these collections became a classic, studied by monks and lay practitioners alike. In the Rinzai Zen tradition (especially in Japan), a teacher might assign koans sequentially to trainees – starting with a “first barrier” koan like Mu or “What is the sound of one hand?”, then moving through dozens or even hundreds of koans over years of training. In Sōtō Zen, koans are not assigned in the same way, but they still inform teachings and are reflected upon during zazen (sitting meditation) or in daily life stories.
Koans are “alive” – not mere texts to be parsed, but encounters to be experienced anew by each practitioner. There is a saying that “a koan is not answered, it answers you.” In working with koans, one isn’t solving a puzzle so much as allowing the koan to work on one’s own tightly held perspectives. A genuine response to a koan comes not from the intellect but from one’s whole being, often spontaneously. It could manifest as a word, a gesture, a deep bow – or simply a fundamental shift in understanding. The commentaries and verses provided by the classic koan collections are there not to explain the koan’s “solution” (indeed, any such explanation could spoil it), but to point towards the state of mind of the masters and to inspire the adept. They often use allusions, poetry, or humor to hint at the deeper meaning.
Below, we explore 100 traditional Zen koans drawn from the Mumonkan, Blue Cliff Record, Book of Equanimity, and other classic Zen lore. For each koan, we present the original story or exchange (in English translation), give a bit of historical/spiritual context about the teachers or setting, and offer a brief commentary or interpretation to illuminate the key insight or paradox. These koans are not meant to be “understood” in a conventional way – rather, let their images and words resonate beyond reason. As Wumen said in his preface to The Gateless Gate, “If you do not pass the barrier and do not shatter your illusions, you will remain a ghost clinging to bushes and grasses.” But if you step through the gateless gate, even the most ordinary moment – hearing the rain drip, seeing a flower bloom, washing your bowl – can reveal ultimate truth.
One Hundred Zen Koans (with Context and Commentary)
Below is a curated list of 100 classic Zen koans. They span the early Chinese masters (6th–10th century), the golden age of Zen (Tang/Song dynasties), and a few later and modern anecdotes that have entered Zen teaching. Each koan is titled by a distinguishing phrase or subject. The context notes the protagonist master (and era, if known) or source, and the commentary highlights the paradox or insight. Many of these koans appear in the aforementioned collections, indicated in parentheses for reference (GG = Gateless Gate, BCR = Blue Cliff Record, EQ = Book of Equanimity). Whether a koan is encountered in formal practice or casual reading, it can serve as a “finger pointing at the moon” – do not fixate on the finger (the words), but look to the moon (your own direct experience)!
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(Mumonkan Case 27sacred-texts.com.)