Terebess
Online
Glossary of Zen Terms
Agura 胡坐
common and easy way
of sitting, pulling in both feet under both thighs; loose cross legged sitting
position.
Ajirogasa 網代笠
The large woven
bamboo hats worn by monks on pilgrimage and mendicancy.
An 庵
sōan 草庵 ('grass-roofed hut')
and hoan 蓬庵 ('thatched cottage'); a hermitage. I. A small hall built in the same premises of the graveyard of
the founder or an eminent monk of a Zen temple; tatchu 塔頭. II. A
small hall before it is promoted to the rank of a temple. III. A small hall that belongs to a large temple.
Anja 行者 abbot’s assistant, “doing
person,” {hōjō anja 方丈行者}
Anju 庵主 A
monk or hermit of a temporary habitation; also, a nun who lives in a hermitage.
Generally, a novice who lives in a small temple.
Ango 安居
Lit., “dwelling in peace” or “peaceful dwelling.”
The summer and winter training seasons, with their origins in the rainy season
meditation retreats (vārsika) at the time of Shakyamuni.
Angya 行脚
Pilgrimage, usually
to seek a master. traditional pilgrimage a monk or nun makes from monastery to
monastery, literally translated as "to go on foot." The term also
applies to the modern practice in Japan of an unsui (novice monk) journeying to
seek admittance into a monastery for the first time. These unsui traditionally
wear and/or carry a kasa, white cotton leggings, straw sandals, a kesa, a
satchel, razor, begging bowls (hachi) and straw raincoat. When arriving the
novice typically proffers an introductory letter and then must wait for
acceptance for a period of days called tangaryō. Upon admittance he
undergoes a probationary period known as tanga zume, "occupying the
overnight room". Considered an aspect of the early monk's training, angya
had in ancient times lasted for many years for some.
Angyaso 行脚僧
An itinerant monk.
Ansho-no-zen 暗証の禅 ignorant zen, hearsay zen, unenlightened zen.
Ashi 唖子 A
mute; in Zen, a beginner who is not able to say a word in answer to the
master's question; also, one who has transcended the realm of verbal expression
and, hence, does not say a word.
Ashi no ha ni
nori no hoben 葦の葉に法の方便
'A means of Dharma-conveyance even for a leaf of
reed.' Tradition has it that Bodhidharma (Daruma) came to China from India by
crossing the sea by a leaf of reed; used to describe the usefulness of an
apparently useless thing.
Baito 梅湯
A drink made with hot water and pickled plums
(umeboshi), and sweetened with sugar.
Banka 晩課
Evening sutra
chanting.
Battan 末單
A lower-ranking unsui.
Benji 弁事
head seat’s
attendant, “managing affairs”, Sōtō zen temple position. Leaving the
monastery for a day or less on private business.
Biku 比丘 “bhikshu (‘mendicant’)”
Bikuni 比丘尼 “bhikshuni”, nun.
Bokuseki 墨跡 Lit.,
"ink trace", refers to a form of Japanese calligraphy (書道
shodō) and more specifically a style of Zenga developed by Zen monks.
Bokuseki is often characterized by bold, assertive, and often abstract brush
strokes meant to demonstrate the calligrapher’s pure state of mind. The aim in
making Bokuseki is to represent ones single-moment awareness by brushing each
word or passage with a single breath, ultimately realizing Zen and manifesting
ones Zazen practice into physical and artistic action.
Bonzu 房主 > Bozu 坊主
Bosatsu-kai 菩薩戒 bodhisattva precepts are a set of moral codes used
in Mahayana Buddhism to advance a practitioner along the path to becoming a
Bodhisattva. In Sōtō Zen, the founder Dōgen established a
somewhat expanded version of the Bodhisattva Precepts for use by both priests
and lay followers, based on both Brahma Net Sutra and other sources.
Butsudan 佛壇 or 仏壇,
literally "Buddha altar". A Buddha-altar isn't only a place to honor
one's ancestors. Within the altar, there is an area where Mt. Sumeru (the
mountain at the center of the Buddhist cosmology) is represented and in the
center of that area the main image is enshrined. In the same way as a temple's
main Dharma Hall, the Buddha-altar is “the temple in the middle of the home”.
Buttan-e 佛誕会 Buddha’s Birthday, April 8.
Bozu 坊主 a resident priest of a temple; popularly,
any priest or a monk.
Buji 無事 I. No
problem; no trouble; without hindrance; free of obstruction. II. Having nothing
to do; having nothing demanding to do before attaining enlightenment; the state
of perfect freedom from troubles; no dealings with secular affairs; the state
of tranquility and non-action; used to describe the state of satori.
Buji-zen 無事禅 "All is well Zen", ”Nothing to do Zen”,
"inactive zen"; frivolous zen; exaggerated zen; no-practice zen;
bravado or excessive self-confidence in the practice of zen. A tendency
attributed to some practitioners, particularly in the Sōtō school, to
convince themselves that since all beings possess the Buddha-nature they are
already enlightened and hence have no need to exert themselves further.
Busshō 仏性 Buddha nature
Busshō 佛餉
Rice offerings
placed in front of the buddha images.
Caodong zong (C) 曹洞宗
Sōtō shū (J).
Chiden 知殿 hall caretaker, “knower of the (Buddha) hall”.
Chōka 朝課
The morning sutra
chanting service.
Chōsoku 調息 Breath regulation.
Daigo (=daigo tettei 大悟-徹底) "great realization or
enlightenment." Moreover, "traditionally, daigo is final, absolute
enlightenment, contrasted to experiences of glimpsing enlightenment,
shōgo" or kenshō.
Daihonzan 大本山 great head temple, main temples of a school
Daijiryohitsu 大事了畢
Lit., “to finish understanding the Great Matter”; to
attain full awakening and complete one’s training.
Daishu 大衆
The monks residing
in the zendō, “great assembly”.
Daruma 達磨 Jap. for Bodhidharma, hence the occurrence
in several terms: Daruma-ki, his date of death (5th day of 10th month);
Darumashū, his school of teaching, hence a name for Zen;
Daruma-sōjō, the authentic transmission of his teaching via
dharma-successors (hassu) and patriarchs in succession (soshigata).
Densu 殿司
The monk in charge
of waking the other monks in the morning, of leading the sutra chanting and
other ceremonies, and of cleaning the ritual halls.
Deshi 弟子 “disciple (of a teacher)”
Dōan 堂行 hall assistant, “(meditation) hall doing
(person),” (short for zendō anja). A term for person sounding the bell
that marks the beginning and end of zazen.
Dōchō
rōshi 堂頭老師
“(meditation) hall head, old/venerable teacher”.
Doge 同夏
Monks who start
their monastery careers during the same ango.
Dōjō 道場 Lit.,
"place of the way". Initially, dōjōs were adjunct to
temples. The term can refer to a formal training place for any of the Japanese
dō arts but typically it is considered the formal gathering place for
students of any Japanese martial arts style to conduct training, examinations
and other related encounters.
Dokusan 獨參
Sanzen on an
individual, voluntary basis with the roshi. Most sanzen at Rinzai monasteries
is dokusan. Contrasts with sosan. (A private formal meeting between a Zen student
and master in which the former can discuss his specific particular meditation
problems with the latter thereby displaying the depth and degree of his
attainment. It also gives an opportunity to master to understand the problems
of each student.)
Dōnai 堂内
Lit., “inside the hall”; refers primarily to the monks
residing in the zendō.
Dosan 同參
A term for the group of monks who all trained under
the same certain roshi.
Dōshi 導師 officiant (leads service and ceremonies), “guiding/leading
teacher”.
Dunwu (C) 頓悟 (tongo (J), sudden awaking or
sudden enlightenment
Eka 會下
A term for the group of monks who all trained under
the same certain roshi. or at the same temple.
Eko 回向
The dedication read
after recitation of a sutra, to direct the merit gained from the recitation to
a certain person or group.
Enpatsu 遠鉢
Mendicancy done at a
long distance from the monastery, usually lasting a full day or longer.
Ensō 円相 The circle symbolizes the absolute
enlightenment and the void. The circle executed with a single fluid brushstroke
is a popular theme in Zen painting. It is said that only someone who is
inwardly collected and in equilibrium is capable of painting a strong and
well-balanced circle.
Enzu 園頭
The monastery
vegetable garden, or the gardener.
Fukuten 副典 assistant to head cook, “assistant
to the ten(zo)”.
Fundoshi 褌
Men's kimono
underwear, wrapped thong style.
Fuke-shū 普化宗
Fukudo 副堂 assistant to the hall assistant (dōan), “assistant
to the hall”. A term for person who strikes the han.
Furoshiki
風呂敷 wrapping cloth to store and carry robes.
Fushō 不生 Lit., unborn; Zen
expression for the absolute, the true reality, in which there is no birth, no death, no becoming nor passing away, and no
time in the sense of before and after.
Fūsu 副寺 ; 副司 treasurer, “assistant
to the director/temple”, one of the Sōtō Zen Temple’s six officers
(roku chiji 六知事). In the Rinzai/Obaku sects, the shika is
also often appointed as the fusu, who assists the chief priest and supervises
the monks. The temple officer in charge of financial affairs.
Futon 布団 a term generally referring to the
traditional style of Japanese bedding consisting of padded mattresses
(shikibuton = bottom mattress) and quilts (kakebuton = thick quilted bedcover)
pliable enough to be folded and stored away during the day.
Fuzui 副隨
The fusu’s
assistant, in charge of financial affairs and miscellaneous matters.
Gaman 我慢 term of Zen Buddhist origin which means
"enduring the seemingly unbearable with patience and dignity". The
term is generally translated as "perseverance" or
"patience". A related term, gamanzuyoi (我慢強い
gaman-tsuyoi), a compound with tsuyoi (strong), means "suffering
the unbearable" or having a high capacity for a kind of stoic endurance.
Gaman is variously described as a "law," a "virtue," an
"ethos," a "trait," etc. It means to do one's best in
distressed times and to maintain self-control and discipline.
Ganbaru 頑張る Lit., ”stand firm”,
also romanized as gambaru, is a ubiquitous Japanese
word which roughly means to slog on tenaciously through tough times. The word
ganbaru is often translated to mean "doing one’s best", but in
practice, it means doing more than one's best. The word emphasizes
"working with perseverance" or "toughing it out." Ganbaru
means "to commit oneself fully to a task and to bring that task to an
end." It can be translated to mean persistence, tenacity, doggedness and
hard work. The term has a unique importance in
Japanese culture
Gasshō 合掌 Lit.,
"palms together". A mudra expressing nonduality: anjali (Skt). The
palms are joined so that the fingertips are at the height of the nose. The
hands are approximately one fist width away from the face. (Hold the palms and
fingers of both hands together. Your arms should be slightly away from your
chest, your elbows should extend outward from your sides in a straight line
parallel with the floor. The tips of your fingers should be approximately the
same level as your nose. This is an expression of respect, faith and devotion.
Because the two hands (duality) are joined together, it expresses “One Mind.”)
Gidan 疑團
The “ball of doubt”
that fuels a monk’s drive to practice and to attain enlightenment.
Geju 偈頌
A verse.
Goannai 御案内
To forcibly take a
monk to sanzen in order to help him resolve his kōan.
Godō 後堂 rear hall teacher (head of training); “rear
(seat) of the (meditation) hall”. In a Sōtō zendō, the monk in
charge of the zendō, second to the rōshi. This is approximately
equivelant to the jikijitsu in Rinzai monasteries. (Head trainer in a
traditional Japanese monastery who uses the kyōsaku. The godō uses
the kyōsaku to deliver sharp blows upon the shoulders of monks found
dozing off or loose in their form. Sometimes, the meditator will request to be
hit by the kyōsaku by making a signal to the godō.)
Go-ke 五家 five schools of Zen
Goke-shichishū 五家七宗 (Jap., ‘five-houses,
seven-schools’). A classification of the seven Chʾan
Buddhist schools, during the Tʾang period, which derived from five
lineages: (i) Rinzai from Lin-chi I-hsuan (Jap., Rinzai Gigen); (ii) Igyo from
Kuei-shan Ling-yu (Jap., Isan Reiyū) and from Yang-shan Hui-chi (Jap.,
Kyōzan Ejaku); (iii) Sōtō from Tung-shan Liang-chieh (Jap.,
Tōzan Ryōkai) and from Tsʾao-shan Penchi (Jap., Sōzan
Honjaku); (iv) Ummon from Yün-Men Wen-yen (Jap., Ummon Bunʾen); (v) Hogen
from Fa-yen Wen-i (Jap., Hogen Bunʾeki). Rinzai then split, to make
up seven: (vi) Yōgi from Yang-ch'i Fang-hui (Jap., Yōgi Hōe); (vii) Ōryō from Huang-lung Hui-nan
(Jap., Ōryō Eʾnan).
Gomai 合米
A type of takuhatsu in which individual monks go to
designated households once a month to receive rice set aside by the family for
the monastic community
Gong’an (C) 公案 kōan (J); public case
Gotai-tochi 五体投地
Prostrating. Stand
upright and bow slightly in gassho from the waist. Then, bend your knees until
they touch the floor. Bend forward from the waist, touching the floor with your
hands (palms up), forearms, and forehead. Keeping your palms level, raise them
as high as your ears. Maintain this posture for a moment. Bringing your hands
back into gassho, straighten up to a standing position and bow as before.
Prostrating in this way three times is called sanpai. We do sanpai, for
example, before and after chanting sutras. Five parts of the body (gotai) refers
to both knees, both elbows and forehead, while tochi means casting them to the
ground.
Gyojuzaga 行住坐臥
The “four postures”
of walking, standing, sitting, and lying down.
Gyosho
曉鐘 The
morning ringing of the large temple bell.
Gyodo 行道
A way of sutra chanting during ceremonies, in which
the monks chant while walking in line inside the ceremony hall.
Haju 把住
”Taking in”; one of
the aspects of Zen training, that of strickness or tension. See also hogyo.
Han 板
Lit., board; a thick rectangular wooden board measuring
about 45 x 30 x
”Heed, monks! / Be mindful in practice. / Time flies like an arrow; / It does
not wait for you.”
”Completely freed from yes and no; / great emptiness charged within; / no
questions, no answers; / like a fish, like a fool.”
”Great is the matter of birth and death / Life flows quickly by / Time waits
for no one / Wake up! Wake up! / Don’t waste a moment!”
Handai 飯台
The long, low tables
used when eating meals in the jikido.
Handaikan 飯台監 Every formal meal is served by assigned
servers, called handaikan. Han literally is "meal", dai is
"table", and kan to "oversee".
Hanka fuza 半跏趺坐 The half-lotus
sitting position.
Hashin kyuji 把針灸治
Lit., “to grasp the needle, to treat with moxa.”
Hashin kyuji are days before sesshin during which the unsui can rest, repair
clothes, and treat illnesses.
Hassu 法嗣 ‘dharma-successor’, a Zen Buddhist pupil who has reached
at least the same level of attained enlightenment as his master, and who is
therefore given the seal of recognition (inka-shōmei). He can then become
a dharma-successor.
Hōdōshi 法幢師 Dharma flag teacher (non-abbot leading a
practice period). (Sōtō)
Hōjō 方丈 “ten square feet” (abbot’s room, named after
Vimalakirti’s room).
Hōjō-e 放生 Liberating Life (animal release)
in August.
Hogyo 放行
”Letting go”; one of
the aspects of Zen training, that of relaxation or loosening. See also haju.
Hokkai-jōin 法界定印 “cosmic mudra“– the positioning of the hands
during traditional zazen practice. To perform the cosmic mudra, the left-hand
rests on the right-hand, with the tips of the thumbs lightly touching. (Place
your right hand, palm-up, on your left foot, and your left hand palm-up on your
right palm. The tips of your thumbs should be lightly touching each other. This
is called Cosmic Mudra (hokkai-join). Place the tips of your thumbs in front of
your navel, and your arms slightly apart from your body.)
Hokku 法皷
The large temple
drum beaten to signal the beginning of teisho or a ceremony.
Hokushū Zen 北宗禅
Northern school of Zen
Honshi
本師} “original/primary
teacher”
Honzon 本尊 The main image of Sōtō Zen School
is the founder of Buddhism, Shakyamuni Buddha. Shakyamuni Buddha taught us the
best way in which to live our lives and is enshrined within the Buddha-altar.
In principle, all that is needed is the image of Shakyamuni Buddha. However, if
you have a scroll with the images of Shakyamuni Buddha and the two founders of
Sōtō Zen School in Japan, Dōgen Zenji and Keizan Zenji, then it
is fine to hang that in the center of the Buddha-altar. If there is already an
image of Shakyamuni Buddha, then hang the scroll behind that image.
Hōrin 法輪
The wheel of the
law.
Houi-kake 御法衣掛
Robe hanger.
Horo 法臘
The length of time
since tokudo; one’s career as a monk.
Hossu 払子 short staff of wood or bamboo with bundled
hair (of a cow, horse, or yak) or hemp wielded by a Zen Buddhist priest. Often
described as a "fly swatter" or "fly shooer", the stick is
believed to protect the wielder from desire and also works as a way of ridding
areas of flies without killing them. The hossu is regarded as symbolic of a Zen
master's authority to teach and transmit Buddha Dharma to others, and is
frequently passed from one master to the next.
Huatou (C) 話頭 watō (J); critical phrase or
head word
Hyoseki 評席
A senior monk who serves as one of temple officers:
the shika, jikijitsu, and jisha. Roughly synonymous with yakui.
Ichige 一夏
Lit., “one summer”; synonymous with ango.
Ichijitsu
nasazareba, ichijitsu kuwarazu. 一日不作、一日不食
"A day without work, a day without eating." Baizhang Huaihai (百丈懷海 Hyakujō Ekai,
720-814).
Ichimi-Zen 一味禅 (Jap., ‘one taste Zen’). The authentic
Zen of the Buddha and the patriarchs (soshigata), which consists in the
experience of no distinction (‘one taste’) between form and emptiness. Its opposite
(within Zen) is zen which relies on different types or goals of meditation
(five ways of Ch'an/Zen), known as gomi (-no)-zen.
Idaten 韋駄天
The tutelary diety
of the temple kitchen and kuri.
Igi-soku-buppō 威儀即仏法
Dignified forms
(deportments) are themselves buddha (awakened) dharmas (forms). Emphasizing in
Sōtō Sect of Zen.
Ikko hanko 一箇半箇
Lit., “one man or half a man,” the term for the true
successor that every Zen master is duty-bound to produce.
Iku 衣矩 Ruler for folding koromo (衣たたみ用定規).
Inji 隱侍
The master’s
attendant.
Inka 印可
The seal of
enlightenment; a master’s certification of a disciple’s completion of training.
Inka
(-shōmei) 印可証明
The legitimating seal of recognition, in Zen Buddhism, that authentic
enlightenment has been attained, and that a pupil has completed his training.
Inkin 引磬
The handbell used by
the jikijitsu to signal the beginning and ending of meditation, and for other
miscellaneous purposes. (An inkin is a small handheld bowl-shaped bell mounted
on a handle which the ino (chant leader) strikes with a metal striker at
intervals to signal the beginning of bowing prostrations or, toward the end of
ceremonies, to signal that it is time to gassho in the direction of the altar.)
Ino 維那 hall manager, “overseeing karmadāna (‘giver
of assignments’)”, one of the Sōtō Zen Temple’s six officers (roku
chiji 六知事). Formerly, the monk in charge of supervising
the work duty; at present, the monk who leads chanting during a service. At
sesshin, the ino is in charge of any matter that involves the mouth. “Rector” (ino 維那): a hybrid compound (also read ina and
inō) that combines the Chinese wei 維, “supervisor,” with the graph
na 那, thought to represent the final syllable of the transliterated
Sanskrit term karmadāna.
Inryo 隱寮
The roshi’s living quarters.
Intoku 陰徳
Good works performed
in secret.
Issoku-hanpo 一息半歩 walking
half step with breathing in and out - kinhin in Sōtō zen.
Isshu 揖手 Folding hands at walking and standing. This is also
called shashu. In Rinzai tradition the left hand covers the right hand.
Isshu 一炷
The length of time
it takes to burn one stick of incense; hence, one period of zazen.
Jakugo 着語
; 箸語
Capping phrase.
Jianwu (C) 漸悟 gradual awakening
Jihatsu 持鉢
The name of the
nesting set of bowls with which Rinzai unsui eat. A monk’s own bowls (the
standard 5 bowl Rinzai zen monk set), wrapped in cloth for carrying
around. During a meal, they will be unwrapped, used, cleaned, and wrapped back
up again.
Jikidō 食堂
The room where meals
are eaten in a Rinzai monastery.
Jikidō 直堂 hall monitor, “keeping in order the
(meditation) hall”. Officiant in the Sōtō temple zendō in charge
of keeping time. The jikidō signals the start and end of sitting periods
by sounding the han and kesu (large bell).
Jikijitsu 直日
In a Rinzai
zendō, the monk in charge of meditation in the zendō, second to the
rōshi. This is approximately equivelant to the godō in
Sōtō. (The timekeeper for a sesshin or for any meditation gathering.
All matters having to do with time are the responsibility of the
"jiki", provided the decisions do not conflict with the activities or
wishes of the rōshi. The jiki usually leads kinhin as well.)
Jikō 侍香 incense attendant, “serving incense”.
Jinjū ”Steward of purity”, the sanitation steward at a
Zen monastery, responsible for keeping the latrines clean.
Jisha 侍者
abbot’s attendant, “serving
person”. The head monk in charge of caring for the monks of the zendō; his
duties include maintaining the zendō’s main image (usually Manjusri),
serving tea, and caring for sick monks. (The rōshi's attendant during
sesshin. Those attending a sesshin are most aware of the jisha's role as the
person who directs dokusan; the jisha announces when dokusan begins and guides
students in and out.)
Jiriki 自力 ”Self Power”, seeking enlightenment through
one’s own merit and religious practice.
Jizoku 寺族 ”priest’s wife” in Sōtō temple life.
Joju 常住
The administrative
section of the monastery, as opposed to the zendō, or donai.
Jokei 助警
A junior officer in the monastery. In most Rinzai
monasteries there are two.
Jōnin 浄人 meal server, “pure person”.
Josaku 除策
Lit., “removing the keisaku”; a free day of rest in
the monastery.
Juban 襦袢 A
waist-length underkimono.
Jūji 住持} “abiding and maintaining”.
Jukai 受戒 Lay ordination. Zen public ordination
ceremony wherein a lay student receives certain Buddhist precepts. Ceremony of
receiving (ju) the Buddhist Precepts (kai). This is a formal initiation into
Buddhism, making one a member of the Buddha's family.
Junkei 巡警
The patrolling of
the zendo with the keisaku.
Junkō 巡香 meditation patrol (carries kyōsaku): “round
of incense”.
Jūshoku 住職 “abiding director”.
Juzu 数珠 Rosaries come in three forms: 108 beads, 54
beads, and 27 beads. All have at their base either a manji
(swastika), representing the primal movement of the spirit within the heart; or
a pagoda, representing the storehouse of the scriptures, which the turning of
the rosary causes to be revolved; or a fish biting an iron ball which it can
neither swallow nor spit out; or a tassel or pair of tassels, representing the
roots of the Lotus, the symbol of enlightenment, with its roots in the mud of
human suffering. No matter what may be at the base of the rosary, it is
always a symbol of activity and movement, whether the movement of the heart,
i.e. the manji; the turning of the scriptures, i.e. the pagoda; the struggle of
the kōan, i.e. the fish with the iron ball; or the nourishment of
enlightenment from suffering, i.e. the tassel. Immediately above this symbol
are three beads representing the Three Refuges: Homage to the Buddha, Homage to
the Dharma, Homage to the Sangha. A 108 bead rosary is divided into 6 groups of
18 with a divider between each. A 54 bead one has 6 groups of 9 with a divider
between each, and a 27 bead one, 2 groups of 6 and 1 of 15 divided by 2
dividers. All divider beads in a rosary represent points of pause for silent
meditation, the putting of the hands in gasshō while holding the rosary,
or the putting of the brain, as it were, into gasshō.
Kafu 家風
Lit., house wind”; the customs and “atmosphere” of a
certain monastery.
Kaichin 開枕
Bedtime at the
monastery, marked by a short sutra-chanting and the unrolling of the
kashiwabuton. (Kaichin is a Zen expression for laying out on one’s bed and
going to sleep. When the kaichin bell is rung in a Zen monastery, monks or nuns
run to get their bedding in the sōdō (monk’s hall). Traditionally,
monastics are supplied with one mattress and no pillow. In a traditional setting
no blankets are permitted, either. This results in the monks and nuns rolling
up into the mattresses themselves to keep warm for the night.)
Kaidan 戒壇 Ordination platform.
Kaihan 開板
Striking of the
wooden han. (Kaihan is the striking of an instrument made from a thick wood
plank, the han, struck with a wooden mallet or hammer to announce various
ceremonial times. Traditionally, this is done three times to announce the
various intervals throughout the day. Roughly translated, kaihan means “opening
the han.”)
Kaijo 開靜
Morning wake-up at
the monastery.
Kaiko 開講
The occasion of the
first teisho of the ango.
Kaimyo 戒名 One’s
precept name (sometimes called dharma name), given to them during a Jukai
Ceremony. This is often a unique Buddhist name which may
at times express certain qualities the master has observed in his or her
disciple.
Kaisandō 開山堂 Founder’s Hall in a traditional Zen monastery.
The size may range in scope from a single room to its own building.
Kaisei 解制 ”Unbinding rules”, closing practice period, about
August 15. The monastic off-season. Roughly synonymous with seikan.
Kaishi 戒師 “precept teacher”.
Kaiyoku 開浴
Monastic bath time.
(Kaiyoku is the ceremony of “Opening the Bath.” In common usage, kaiyoku refers
to going to the baths in a Japanese Zen monastery. In a traditional monastery
setup, monastics bathe about every five days, with dates with the number four
or nine in them.)
Kanban bukuro 看板袋 The bag used by the
monks during menicancy. The name of the monk’s temple is usually written on the
front of the bag.
Kanchō 管長 The head abbot
Kanhua chan (C) 看話禪 kanna-zen (J); ”introspecting
the kōan Zen”
Kankin 看經 “sutra reading” or “sutra recitation”—sometimes
even “sutra study.”
Kanna Zen 看話禪 kan hua chan (C),
kōan Zen; ”introspecting the kōan Zen”.
Kansei 閑栖
A retired priest.
Kanshō 喚鐘
The small hanging
bell rung by the monks to signal entrance to the master’s room during dokusan.
It has thus come to be synonymous with sanzen itself.
Kasa 笠 any of several sorts of traditional hats of
Japan. When preceded by a word specifying the type of hat, the word becomes
gasa: 網代笠 ajiro-gasa; 托鉢笠
takuhatsu gasa.
Kashaku 掛錫
To formally enter a
monastery for training.
Kashiwabuton 柏蒲団
The large
square-shaped futon used for sleeping in the monastery. The futon is folded in
half, and the unsui sleeps inside. In the morning the futon is rolled up and
stored for the day.
Katan 加擔
To help with work,
either in general or at another temple.
Kato 掛搭
To formally enter a
monastery for training. See kashaku. (Kato is a Japanese Zen expression which
means “hanging up at the hook.” In a traditional Japanese monastic environment,
a newly admitted postulant hangs his or her robes and clothing on a hook above
their mat, which will from then on be where he sleeps and lives.)
Katsu 喝 Traditional Zen belly shout; used to cut off
discriminative thinking.
Kechimyaku 血脈 "blood line", heritage of the Law. A list
of the unbroken lineage of teaching from Master to disciple, from Shakyamuni
Buddha to the present, graphically depicted as an endlessly flowing, circular
red line, The keeping of the Precepts is called "the Blood of
Buddha".
Keisaku 警策
The “warning stick,”
used to encourage monks during zazen. (Rinzai)
Keisu 磬子 Bowl-shaped gong used in chanting services. It is
struck on the rim by a small padded club or mallet. It punctuates the chanting
of the sutras.
Kekka fuza 結跏趺座 The full lotus
sitting position.
Kenge 見解
The response to a
koan, presented during sanzen.
Kenshō 見性
”To see self nature;”
seeing one’s own true nature; an experience of awakening. Kenshō is roughly synonymous with
satori, although the latter is generally regarded as indicating a deeper
experience. (Has the same meaning as satori, but is customary used for an
initial awakening experience.)
Kentan 檢單
The formal checking
of the sitting monks in the zendo by the roshi or the jikijitsu.
Kesa 袈裟
The Buddhist
liturgical robe usually translated as “surplice.” Monk’s robe. (Lit., decayed colored [robe]). It is the stylized form of the
original Indian Buddhist robe, kaṣāya (Skt), worn around the body,
over the left shoulder and under the right shoulder. Symbolic robe of the
transmission from a master to a disciple.
Kesa bunko 袈裟文庫 The luggage
bundle carried by unsui during their angya, containing their kesa, razor,
jihatsu, sutra book, and rain poncho (kesa bukuro, kesa gōri)
Kessei 結制 Opening Practice Period (”binding rules”),
about May 15.
Ki 氣 vital energy
Kiku 規矩
The monastic
regulations.
Kimono 着物 The traditional Japanese kimono has wide,
half-way sewn sleeves. There is no seam between the
top and the skirt, and there are no pleats in the skirt. Pure cotton kimonos
lose length during washing. A fold in the waist areas allows for lengthening.
Kimonos are ankle length, For ceremonial use white cotton. For everyday use
grey fabric.
Kinhin or kyōgyō 經行 Walking meditation.
Literally, "to go straight". When doing kinhin in Sōtō zen
style, walk clockwise around the room, holding your hand in shashu position. From
the waist up, your posture should be the same as that in zazen. Take the first
step with your right foot. Advance by taking only half step for each full
breath (one exhalation and inhalation). (= Issoku-hanpo 一息半歩
”walking half step with breathing in and out”. Walk slowly and smoothly
as if you were standing in one place. Do not drag your feet or make noise. Walk
straight ahead, and when turning, always turn to right. The word kinhin means
to go straight. When you finish kinhin, stop and bow. Then walk at a normal
pace around the room until you return to your seat.
Kirigami 切り紙 literally refers to "paper strips" on which Sōtō
masters transmitted esoteric interpretations of kōans with cryptic
sayings, formulas, and diagrams. See also shōmono (抄物).
Kitan ryushaku 起單留錫 The
occasion at the end of the training period when a monk notifies the monastery
whether he will be staying for the next training period or leaving to continue
his angya.
Kōan 公案 gong’an (C); ”public case”, ”public announcement”, or ”precedent
for public use”. A fundamental practice in Zen training, challenging the pupil
through a question, or a phrase or answer to a question, which presents a
paradox or puzzle. A kōan cannot be understood or answered in conventional
terms: it requires a pupil to abandon reliance on ordinary ways of
understanding in order to move into or towards enlightenment. The origins of
kōan are uncertain, but predate Nan-yüan Hui-yung (d. 930 CE) to whom the
first use is attributed. The earliest surviving collection is in the writings
of Fen-yang Shan-chao (Fen-yang lu; Jap., Funʾyōroku),
including a series of 100 kōan questions (chieh-wen; Jap., kitsumon).
Fen-yang was of the Rinzai school, and the use of kōans is particularly
associated with Rinzai (kanna zen), but is not exclusive to it. Under
Fen-yang's successor, Shih-shuang, Li Tsu-hsü produced Tenshō
Kōtōroku, one of the five foundation chronicles of Zen in the Sung
period, containing many kōans. Among Shih-shuang's pupils, Wu-tsu Fa-yen
extended the short, sharp kōan to its height. Fa-yen's main pupil, Yüan-wu
K'o-ch'in (1036–1135) was a vital figure in developing kōan method in this
period, completing the Blue Cliff Record (Chin.,
Pi-yen-lu; Jap., Hekigan-roku). The second largest collection of the Sung
period is Ts'ung-jung lu (Jap., Shōyōroku),
assembled by Wan-sung Hsing-hsiu (1166–1246). It was followed (1229) by the
Wu-men-kuan (Jap., Mumonkan), edited by Wu-men
Hui-k'ai (1183–1260). About 1,700 kōans survive,
of which about 600 are in active use. At the end of one’s
formal training one works in depth with the Jūjūkinkai, a series of
koans on the 16 Buddhist precepts.)
In Rinzai, five types of kōan are identified: (i) hosshin-kōan, to
create awareness of identity with buddha-nature (bussho); (ii) kikan-kōan,
to create ability nevertheless to discern distinctions within non-distinction;
(iii) gonsen-kōan, creating awareness of the deep meaning of the sayings
of the masters; (iv) nantō-kōan, grappling with the hardest to solve;
(v) go-i-kōan: when the other four have been worked through, the insight
gained is tested once more.
Koban 香盤
The incense holder
in which sticks of incense are burned by the jikijitsu during zazen.
Kōden 香典 · 香奠 To offer incense.
Koji 居士 “residence/dwelling man”, layman
Koji kyumei 己事究明 ”The
investigation and clarification of the self.” The purpose of zazen.
Kokuho 告報
An announcement by
the head monk to the community, usually setting out the schedule for that day.
Kokyō 挙経 chant leader, “celebrating/initiating the
sutra”.
Komusō 虚無僧 ”Monk of emptiness”. Member of the Fuke sect.
Komusō were half-monks and half-laymen, neither shaving their heads, nor
wearing ordinary monk’s robes. They lived a mendicant life, begging for alms
and playing the shakuhachi, a bamboo flute. Komusō were characterised by
the straw basket (a sedge or reed hood named a tengai) worn on the head,
manifesting the absence of specific ego.
Konshō 昏鐘
The evening ringing
of the large temple bell.
Koromo 衣
Monastic robe (worn
by ordained monks only).
Kosoku 古則
A synonym for "koan".
Kotai 交代
The changing of
monastic duties at the end of the training period.
Kotan 高單
A senior monk.
Kotsu 骨 Lit.,
"bone; relic". In some schools of Zen like Sanbō Kyōdan,
the ceremonial scepter of a rōshi is called kotsu instead of nyoi.
Koza 講座
A lecture by the roshi to the monks. See teisho.
Kufū 功夫
To maintain one’s
practice during stillness and movement. In the Zen monastery it has generally
come to mean something like something like “creative inventiveness” during
work.
“Pursued the way with concentrated effort” (bendō kufū
辨道功夫): An expression used often in the
Shōbōgenzō, also in reverse syntax, “make concentrated effort in
pursuit of the way” (kufū bendō 功夫辨道).
Kuri 庫裡
The monastery
kitchen, or, more generally, the living quarters.
Kyahan 脚半 leg protectors
Kyogai 境界
The state of mind,
usually expressed in a person’s actions and presence, attained through
training.
Kyōsaku 教策
"Encouragement
stick" waking stick in Sōtō; called keisaku in Rinzai. A
flattened stick at one end, 75 to
Kyūhai 九拝 ninefold prostration.
Linji zong (C) 臨済宗 Rinzai-shū
(J).
Makyō 魔境 Unpleasant or distracting thoughts or illusions
that occur during zazen.
Menpeki or Mempeki 面壁 (Jap.,
‘facing the wall’). Zen description of the nine years (menpeki-kunen
面壁九年), which Bodhidharma (菩提達摩)
spent ‘facing the wall’, i.e. in profound meditation in a mountain cave near
Shaolin Temple (少林寺). It became a virtual synonym for
zazen.
Missan 密参
secret study, ”The
student might even keep a written record of the transmission, a missan notebook
(missanchō), preserving the details of the encounters in which he received
the teacher's secret instruction on a particular koan or series of kōans.”
(Peter Haskel)
Missan-roku 密参録
records of secret
interviews; oral transmission (a book which describes the Zen questioning and
answering carried out between Zen priests)
Missanchō 密参? esoteric commentary on
kōans; records of kōan interviews; missan notebook
Mitsumitsu sanketsu 密密参決 resolution
through meticulous instructions
Mokugyo 木魚 A
wooden drum carved from one piece, to set the rhythm for chanting. (Lit., wooden fish. An elaborately carved wooden drum struck
with a padded wooden stick during chanting services. Fish, since they never
sleep, symbolize the alertness and watchfulness needed to attain Buddhahood.)
Mokushō Zen 黙照禪 mozhao chan (C), ”silent
illumination Zen”, ”serene reflection Zen”; Zen meditation that does not use
koans. Contrasted with kanna Zen.
Mondō 問答
wenda (C); ‘Question
and answer’, a term used in Japanese zen practice to refer to a discussion or
interview between master and student in which a religious theme is addressed
obliquely rather than in the form of a debate or lecture. Normally the student
raises a problem in connection with doctrine or practice and the master
attempts to provide an answer without recourse to theoretical or analytical
explanations. The records of these exchanges are often preserved as kōans
for use by subsequent students.
Monjin 問訊 The act of bowing from the waist with hands
in gasshō. Bow to front side person 対坐問訊
(taiza-monjin), either side person 隣位問訊
(rin-i-monjin).
Munen musō 無念無想
”no-thought and no-image“
Mushin 無心 No
superfluous thought, no mental fabrication.
Nakatan 中單
A middle-ranking unsui.
Narashimono 鳴物
The various
sound-producing implements (bells, clappers, gongs) used in a monastery to
signal the times for various activities.
Nentei 拈提
To meditate upon a
koan.
Nibanza 二番座
The “second sitting”
at mealtimes, attended by monks whose duties kept them away from the first
sitting.
Nichi nichi
kore kōjitsu. 日日是好日
"Everyday is a good day." Yunmen Wenyan (雲門文偃
Ummon Bun'en, 864-949).
Nisshitsu 入室
To enter the roshi’s
sanzen room for meditation instruction
Nitten sōji 日天掃除 The daily
cleaning done inside and outside the monastery.
Niutou zong (C) 牛頭宗
Gozu shū (J); Ox-Head
School. Niutou Farong (C) 牛頭法融
(594-657), Gozu Hōyū (J) is the founder of the The Ox-Head School of
Chan Buddhism. The name "Ox-Head" (Niutou, Gozu) come from the Mount
Niutou (Niutou shan, Gozusan) where Farong lived. He is also known as Niutou
Mountain [Temple/School] First Patriarch Chan master Farong. The Ox-Head School
is considered not belonging to the orthodox line of Chan. This line of Chan
sect is also known as Niutou Zen.
Niwazume 庭詰
The period in which
a postulant at a Zen monastery must sit in the monastery entrance hall (genkan)
in a bowing posture, asking for admission, usually for a period of two days.
See also tangazume.
Niya sanjitsu 二夜三日
Lit., “two nights and three days”; the maximum period
of time for which a monk may be absent from the monastery without having to
receive permission for zanka.
Nōsō 納僧 “patch-robed monk”.
Nyoi 如意 ruyi (C); Wooden scepter, about
Ōbaku
shū 黃檗宗
Obi 帯 sash for traditional Japanese kimono.
Ōryōki 應量器（おうりょうき）The
Sōtō 4 bowls set; begging bowl; (ooki, ooryooki 應量器
応量器, hatsu, Sanskrit: paatra). Also called Iron
Bowl (鉄鉢 tetsubachi, teppatsu) or Buddha
Bowl (仏鉢 buppatsu)
Oshiku 大四九
The fourteenth of
every month and the last day of every month, when the monks sleep late, then
shave heads, do a major cleaning, and, during the afternoon, rest.
Oshō 和尚 Japanese reading of the Chinese he shang (和尚),
meaning a high-ranking Buddhist monk or highly virtuous Buddhist monk. It is
also a respectful designation for Buddhist monks in general and may be used
with the suffix -san, it is originally derived from the Sanskrit upadhyaya,
meaning "master" in the sense of "teacher".
Raihai 禮拝 Prostration before the altar or the roshi. The Zen
student is taught that in raihai one throws everything away. Normally done in a
set of three, these are bows that lead immediately into a kneeling position and
then quickly into a position with one's forehead gently touching the floor. The
hands, palms upwards, are raised in a gesture symbolic of lifting the Buddha's
feet over one's head. An act of respect and gratitude. "As long as bowing
lasts Buddhism will last. When bowing ceases, Buddhism is destroyed"
(Manzan Dohaku, 1636-1715)
Rakusu 絡子
The smallest style
of kesa, shaped like a bib and worn around the neck.
The smallest of the Buddhist robes, the rakusu is made of five strips of cloth
which are sewn together and suspended from the neck by a cloth halter. It is
worn by monks, nuns, and lay persons. It is received during the jukai ceremony.
The rakusu is symbolic of the Buddha's patched robe. In Suzuki rōshi
lineage custom, blue rakusu are sewn for lay ordination, black for priest
ordination, and brown for those with Dharma transmission; but these colors vary
in other Zen lineages.
Rintan 隣單
The monk who sits
next to one in the zendo.
Rinzai-shū 臨済宗 Linji zong (C); Zen
sect emphasizing koan study; named for master Linji.
Rōhatsu 臘八
The severest sesshin
of the monastic year, commemorating the enlightenment of the Buddha. It is
usually held from December 1st until the morning of December 8th, during which
period the monks are not allowed to lie down to rest.
Roku
chiji 六知事
Sōtō Zen Temple’s six officers, “six knowers/managers of affairs”: 1.
director {tsūsu 都寺} “capital temple,” {kansu 監寺}
“watching over temple”, 2. treasurer {fūsu 副寺} “assistant to
the director/temple”, 3. hall manager {ino 維那} “overseeing
karmadana (‘giver of assignments’)”, 4. head cook {tenzo 典座} “celebration/ceremony
seat”, 5. work leader {shissui 直歳} “keeping in order the vicinity”,
6. guest manager {shika 知客} “knower of guests” (traditionally asst.
director)
Rōshi 老師 Lit., "old
teacher" or "elder master", Zen monastic master. In the
Sōtō organization roughly synonymous with shike; “venerable
(spiritual) teacher”.
Saba 生飯
The few grains of
rice offered at the beginning of meals to the hungry ghosts.
Saihō 裁縫 sewing Buddhist garments.
Saiza 斎座
Lunch, the main meal
of the monastic day.
Sampai 三拝 Threefold [san] prostration [hai]; expression of
veneration through prostration customary in Zen, in which otherwise there is a
dearth of ceremonial forms. Sampai was probably originally an expression of
veneration toward the Three Treasures. Under certain circumstances, also
ninefold prostration (kyūhai 九拝) is
practised. See also Raihai.
Samu 作務
Manual labor in the
monastery, a part of training equally important to zazen.
Samue 作務衣
Working or everyday
clothes for a male Zen Buddhist monk.
Sando 參堂
To formally enter
the zendo as a new member of the monastic community following the completion of
niwazume and tangazume.
Sanno 三應
A synonym for inji.
Sanzen 參禪
Formal meditation
study with a Zen master. More specifically, the private meetings between master
and disciple in which the master instructs the disciple in meditation.
Sarei 茶礼
Occasions when tea
is served, both on formally and informally.
Satori 悟り; 覚り [さとり] the experience of awakening, enlightenment.
Seichū 制中
The monastic
training season. Roughly synonymous with ango.
Seidō 西堂 west hall teacher (senior teacher), “west
(seat) of the (meditation) hall”.
Seikan 制間
The monastic
off-season. Roughly synonymous with kaisei.
Seiza 正座 Lit.,
"proper sitting", is the Japanese term for the traditional formal way
of sitting in Japan. A sitting position where one kneels and sits back onto the
heels. This is the standard position for chanting during service.
Senmon dojo 專門道場
A formal Zen training monastery, at which a monk can
gain qualification for priesthood. Roughly synonymous with sōdō.
Sesshin 攝心
Meditation retreats,
generally lasting one week. Samu is replaced by additional meditation.
Setsu ango 雪安居 The winter training
season.
Shakuhachi 尺八 a Japanese end-blown flute. It is
traditionally made of bamboo. It was used by the monks of the Fuke school of
Zen Buddhism in the practice of suizen (吹禅, blowing meditation).
Shamon 沙門 “shramana (‘contemplative’)”
Shashu 叉手 Hand position used when walking or standing
in the zendō. Put the thumb of your left hand in the middle of the palm
and make a fist around it. Place the fist in front of your chest. Cover the
fist with your right hand. Keep your elbows away from your body forming a
straight line with both forearms.
Shichido garan 七堂伽藍 The classical
layout of the Zen monastery with seven buildings. The Sanmon 山門
(Mountain Gate), Butsuden 佛殿 (Buddha Hall), Hatto 法堂
(Dharma Hall), and Hojo 方丈 (Abbot’s Quarters) are aligned on a
north-south axis, with the Yokushitsu 浴室 (Bath House) and Kyozo 経蔵
(sutra library) to the east and the Sōdō 僧堂 (Monk’s
Hall) to the west.
Shichijō kesa 七條袈裟 Seven-piece robe.
Shigu-seigan 四弘誓願 Four universal vows.
Shihō
嗣法 Dharma transmission. The act by which a master
affirms that a students’ training is complete and that he or she is ready to
begin to teach the Dharma independently.
In Sōtō Zen Buddhism refers to a series of ceremonies wherein which a
priest receives full transmission, inheriting the Dharma from his/her master
and becoming empowered to transmit the precepts and lineage to others. A shiho
ceremony can last anywhere from one to three weeks, with the final ceremony
consisting of two specific segments. The first is transmission of the precepts
from master to disciple, known as denkai, where the master confirms that the
student is actualizing the precepts in his/her day to day life. In this
ceremony the student "...become[s] the blood of
the Buddha." The second, denpo, is the Dharma transmission ceremony where
the student inherits the Dharma and is empowered to transmit the lineage. In
the denpo ceremony, the student becomes an ancestor of the tradition and
receives a robe and bowl, among other objects. Also during the denpo ceremony
the student receives a Shoshike certificate (which grants the power to perform
Jukai) and also the documents known as the "three regalia of
transmission": shisho (inheritance certificate), odaiji (a diagram
symbolizing the Great Matter) and shoden kechimyaku (bloodline of Dharma
transmission). The Sōtō school also confers inka shōmyō (or
inshō) upon students—meaning "'[granting] the seal of approval to a
realization of enlightenment'"—and the student must undergo a shiho
ceremony to receive Dharma transmission. Following completion of these
ceremonies the teacher becomes independent.
Shijo 止靜
The time between the
beginning and end of a period of meditation, when silence must be maintained
and no moving is permitted. ( the Cease and be Quiet bell, about
Shika 知客
guest manager, “knower of guests” (traditionally asst. director), one of the
Sōtō Zen Temple’s six officers (roku chiji 六知事).
The head monk in charge of the administrative section of the monastery, and
whose duties involve meeting guests.
Shikantaza 祗管打坐 “just sitting”; a state of attention that is free from thoughts,
directed to no object, and attached to no particular content.
Shike 師家
The master of a
monastery. Shike is roughly synonymous with roshi.
Shikunichi 四九日
Days which contain a
“
Shin’igi 眞威儀 The formal wear used by
unsui during ceremonies.
Shinjin datsuraku 身心脱落
"Body and mind dropped off." Casting off [both] body and mind.
(Dōgen's words describing his enlightenment)
Shinkin 嚫金
Money received by
the monks from the monastery.
Shinsu 辰司 wake-up bell ringer, “morning officer”.
Shinto 新到
A new monk; usually refers to monks in their first
year at the monastery.
Shippei 竹箆 bamboo staff which curves slightly,
approximately half a metre long, which is used as a "symbol of a Zen
master's authority" in Zen Buddhism. In contrast to the keisaku, the
shippei was often used as a disciplinary measure for meditating monks. It can
often be found at the side of a Zen master in a zendo and is also "one of
seven items that make up a Zen monk's equipment." The shippei is made from
a split piece of bamboo, which is bound with wisteria vine and then lacquered.
Sometimes curved in the shape of an S, the shippei may be elaborately decorated
with a silk cord or have carvings.
Shissui 直歳
work leader, “keeping in order the vicinity”, one of the Sōtō Zen
Temple’s six officers (roku chiji 六知事).
Shitsunai 室内
Lit., “inside the room”—an term for the meditation
instruction that takes place between the master and disciple in the sanzen room
of the master.
Shokan 初關
Lit., “the first barrier”; the first koan received by
a monk.
Shōken 相見
A formal meeting with a Zen master. (The first
personal interview between the roshi and a student; lit.,
seeing one another.)
Shōmono 抄物 complex body of commentaries on traditional kōan
collections and recorded sayings texts by late medieval and early modern Sōtō
priests. See also kirigami (切り紙).
Shoshin 初心 is a concept in Zen Buddhism meaning
"beginner's mind". It refers to having an attitude of openness,
eagerness, and lack of preconceptions when studying a subject, even when
studying at an advanced level, just as a beginner in that subject would. The
term is especially used in the study of Zen Buddhism and Japanese martial arts.
The phrase is also used in the title of the book Zen Mind,
Beginner's Mind by the Zen teacher Shunryu Suzuki, who says the following about
the correct approach to Zen practice: ”In the beginner's mind there are many
possibilities, in the expert's mind there are few.” (Shoshin also means
"correct truth" and is used to denote a genuine signature on art
works or to refer to any thing or person that is genuine.)
Shō shuso 請首座
Appointing shuso.
Shōten 鐘点 bell ringer, “(bonshō) bell
dotting/turning on”.
Shugyōsha 修行者 “(spiritual) practice person”,
practitioner.
Shukin 手巾 The cord that monks wear around their
waist.
Shukkejin 出家人 “left-home person / homeleaver”.
Shuso 首座 head student, “head seat”.
Shuso hossenshiki 首座法戰式
Term used in zen Buddhism to describe an encounter or exchange between
two practitioners as a means of expressing and deepening their understanding of
the nature of reality. The exchange may be verbal or involve gestures or
movements, or a combination of all three. The exchange is not a philosophical
debate so much as a manifestation or disclosure of each individual's intuitive
apprehension of religious truth. The activity shares certain similarities with
the practice of mondo. During the shusso hossen ceremony, the head monk (shuso)
is verbally tested in public by other students and teachers on their knowledge
of Buddhist teachings.
Shutto 出頭
Participation in a
ceremony.
Shuya 守夜
The evening
fire-watch at the time of kaichin, when one or two monks make the rounds of the
monastery buildings and properties to make sure that all fires are out.
Sōdō 僧堂
A formal Zen training monastery, at which a monk can
gain qualification for priesthood. Roughly synonymous with senmon
dōjō. (In traditional monasteries there is a building called the
monks’ hall, sōdō, in which practitioners sleep, eat, and practice
zazen together. In the sōdō, there is a platform called a tan which
is about two feet high. Each person has a space of one straw mat (tatami) on
which to eat, sleep, and sit. Manjushri Bodhisattva, the symbol of wisdom, is
enshrined in the center of the hall.)
Sōku 送供 head server, “sending off the meal offering”.
Sonshuku 尊宿
An older priest or
an eminent priest.
Sorin 叢林
Another term for
sōdō.
Sōryo 僧侶 monk/priest, “sangha companion”.
Sōsan 総參
Formal sanzen held
on the first, fourth, and seventh evenings of a sesshin, and during which the shika
rings the kansho and the monks meet the roshi in order of rank. All monks must
participate. Contrasts with dokusan.
Soshigata 祖师谷 The elders or patriarchs in Chʾan/Zen
Buddhism, the great masters, practitioners, and teachers who stand in lines of
direct transmission of dharma—ultimately, from the Buddha Shākyamuni.
Sōtō-shū 曹洞宗 Caodong zong (C); one of two dominant sects of
Zen in Japan, the other being Rinzai.
Sōtō Sect of Zen emphasizing shikantaza as the primary mode of
practice.
Sozarei 総茶禮
A formal sarei that all monks are required to attend.
Usually held before important affairs.
Suikai 埀誡
Instructions or
warnings from the master or superior monks.
Suizen 吹禅 a Zen practice consisting of playing the
shakuhachi bamboo flute as a means of attaining self-realization. The monks
from the Fuke sect of Zen who practiced suizen were called komusō (虚無僧;
literally "emptiness monks").
Sūsokukan 数息観 “observation of breath count”; preliminary
meditation of counting breaths. (You may choose to count the exhale, inhale or
both. Count the exhale when you are sleepy; count the inhale when the mind is
distracted. If you are very sleepy and distracted count both exhale and
inhale.)
Suzu 鈴 Small hand bell rung through the halls (of a
monastery, or at sesshin) as a wakeup call.
Tabi 足袋 Split-toe ankle socks.
Taiki seppō 對機說法
Speaking to the caliber of a listener.
Taku 柝木
Wooden clappers, two
pieces of hard wood, about 5 x 5 x
Takuhatsu 托鉢
Mendicancy; monastic
begging rounds.
Tan 単
(Trad. 單) A meditation platform in a zendo. Usually there are three or
four: the jikijitsu tan (the tan to the left as you enter the front of the
zendo), tanto tan (the tan to the right as you enter the front of the zendo),
naka tan (an auxilliary tan between the jikijitsu tan and the tanto tan), and
sometimes a gaitan (an auxilliary tan outside the main zendo room). The word
tan can also indicate a person’s place on the tan, and hence his place in the
monastery hierarchy.
Tanbuton 單蒲団
The large cushion
upon which Rinzai monks sit during zazen.
Tangaryō 旦過寮 A
period of waiting for admission into a Zen monastery at the
gate, lasting anywhere from one day to several weeks—depending on the quality
of one's sitting. Refers to the room traveling monks stay in when visiting, or
await admittance into the sōdō.
Tangazume 旦過詰
The period in which
a postulant at a Zen monastery must sit alone in a small room (called the
tangaryō) facing the wall, usually for a period of five days. See also
niwazume.
Tatchu 塔頭
A subtemple located in the precincts of a larger
temple.
Tantō 単頭 Lit.,
"head of the tan." Platform head (assistant to head of training); “(sitting)
platform head”. In a Zen temple, the tantō is one of two officers (with
the godō) in charge monks' training. (One of the main leaders of a
sesshin, the tantō is in charge of the smooth running of the zendō.
The tantō is usually an experienced senior student who is familiar with
the roles of the other leaders and thus is able to offer guidance if any
confusion arises.)
Teihatsu 剃髪 shaving the head.
Teishō 提唱
The rōshi’s
dharma lecture, usually on a kōan, a Zen text, or a sutra. Rather than an
explanation or exposition in the traditional sense, it is intended as a
demonstration of Zen realisation. (Lit., recitation
offering, presentation; in Zen the presentation of Zen realisation by a Zen master
(rōshi) during a sesshin. The word is derived from tei, carry, offer,
show, present, proclaim and shō, recite, proclaim. The rōshi offers
the teishō, which generally has a kōan or an important passage in Zen
literature as its theme to the buddha in the presence of the assembly of
practitioners. It is not an explanation, commentary or exposition in the usual
sense and certainly not a lecture in the academic sense. Thus the frequent
translation of teishō as lecture is misleading, and presentation is more
accurate. No-one is being lectured here, and purveyance of factual knowledge is
not the point. The rōshi’s offering is nondualistic and free from
everything conceptual. It is an immediate demonstration of his genuine insight
into the theme treated and for that reason can touch the deepest mind of its
hearers. Teishō is distinguished from dharma talk, which is an ordinary
lecture on some Buddhist topic.
Tenjin 点心
A meal served to the unsui at the home of a believer.
The monks often receive tenjin at the end of the morning takuhatsu rounds.
Tenken 点検 attendance taker, “attendance taker, inspector”.
Tenzo 典座 head cook, “celebration/ceremony
seat”, one of the Sōtō Zen Temple’s six officers (roku chiji 六知事). The monastery kitchen; also
the head cook for a monastery or sesshin. Traditionally the role of tenzo was a
position of high honor in zen monasteries. Similarly today, a tenzo is often
considered to be one of the main leaders for sesshin.
Toki 湯器
The container for
hot water.
Tokudo 得度
To be ordained as a
monk.
Tsūsu 都寺 director, “capital temple,”
{kansu 監寺} “watching over temple”, one
of the Sōtō Zen Temple’s six officers (roku chiji 六知事).
Unpan 雲版
Lit., “cloud plate”; a flat, cloud-shaped gong used to
signal mealtimes.
Unnō 雲納 “cloud patches”, monk.
Unsui 雲水
Lit., “clouds and water”; a Zen monk in training.
Unsui or kōun ryūsui (行雲流水) in full, is a
term specific to Zen Buddhism which denotes a postulant awaiting acceptance
into a monastery or a novice monk who has undertaken Zen training. Sometimes
they will travel from monastery to monastery (angya) on a pilgrimage to find
the appropriate Zen master to study with. The term unsui comes from a Chinese
poem which reads, "To drift like clouds and flow like water."
Wagesa 輪袈裟 "circular kesa". A form of kesa further
simplified from the rakusu. A wagesa is a strip of cloth with its ends
connected by a decorative knot, worn around the neck.
Waraji 草鞋 Straw rope sandals which are mostly worn by
monks.
Watō
話頭 (Jap.,
”word-head”). The key point, line, or word in a kōan; critical phrase, crucial
phrase, punch line or head word; huatou (C).
Yako Zen 野狐禪
Lit., “wild fox Zen”; false Zen.
Yakuseki 藥石
Lit., “medicine stone”; the Zen monastic supper. In
Buddhism it was originally forbidden to eat after noon. However, in China,
where Zen developed, it was cold in the winter, so the monks would put heated
stones against their abdomens to assuage the pangs of hunger. These stones were
called "medicine stones." Later a light meal, consisting of the day’s
leftovers, came to be served, and this was named after the stones used to ease
hunger.
Yaza 夜坐
Lit., “night sitting”; private zazen done after
kaichin.
Yukata 浴衣 Unlined kimono-like garment for summer use,
usually made of cotton, linen, or hemp. Yukata are strictly informal, most
often worn to outdoor festivals, by men and women of all ages. They are also
worn at onsen (hot spring) resorts, where they are often provided for the
guests in the resort's own pattern.
Yokuju 浴頭
The monk that
prepares the bath. (Rinzai)
Yokusu 浴主 bath manager, “bath master”.
(Sōtō)
Yulu (C) 語録 recorded sayings
Zabuton 座布団 Cushion for sitting. The zabuton is generally
used when sitting on the floor, and may also be used when sitting on a chair.
Ordinarily any place in Japan where seating is on the floor will be provided
with zabuton, for sitting comfort. A typical square zabuton measures 50–70 cm
on a side and is several centimetres thick when new.
Zafu
座蒲 Round
pillow for zazen. Za (座) means "seat", and fu (蒲) means
reedmace or cattail (Typha spp.). A zafu is a seat stuffed with the fluffy,
soft, downy fibres of the disintegrating reedmace seed heads. The Japanese zafu
originates in China, where these meditation seats were originally filled with
reedmace down. An alternate translation of zafu is "cushion for
sitting" or "sitting cushion", where za means
"sitting" or "sit" and fu means "cushion".
Zagen
座元 “sitting
leader”, full-fledged priest (after being shuso).
Zagu 坐具
The rectangular “sitting
cloth,” used during ceremonies at the time of ritual prostrations. Piece of
cloth carried by monk on which bowing is done. (It is crisply folded and worn
by the ordained over the left wrist.)
Zaikejin 在家人 “staying-home person / householder”, layman.
Zanka 暫暇
A permitted absence from the monastery longer than
three days and two nights. It is often used at present to indicate the
termination of a monk’s sōdō training.
Zanmai 三昧
Samadhi.
Zazen 坐禅
zuo chan (C), seated
meditation; sitting practice of Zen; upright sitting with no mental
fabrication. (The most outstanding advocate of zazen was the 13th-century Zen
master and founder of the Sōtō sect in Japan, Dōgen. He
considered zazen not only to be a method of moving toward enlightenment but
also, if properly experienced, to constitute enlightenment itself.) The bell is
rung to signal the beginning and end of zazen. When zazen begins, the bell is
rung three times (shijōshō 止静鐘).
When kinhin begins, the bell is rung twice (kinhinshō). And when kinhin is
finished, the bell is rung once (chukaishō). Also, when zazen is finished,
the bell is rung once (hozenshō). Finishing zazen: when the bell is rung
twice to signal kinhin or once to signal the end of zazen, relax your body as
explained above, and get down from the tan. Face the seat and adjust the shape
of your zafu. Then, bow toward your seat. Next, turning around to the right,
bow to the people on the opposite side as you did before sitting. If there is no kinhin, leave your seat and walk to the entrance of
the hall with your hands in the shashu position. Bow in gassho toward Manjushri
Bodhisattva and leave the hall. Step out with your right foot this time. When
you do kinhin, start to do it right away. Keep an equal distance between you
and the people behind and in front of you. At the end of kinhin the bell is
rung once. Stop and bow in shashu. Then walk at a normal pace following the
person in front of you. Walk around the hall until you return to your seat. At
this point you may go to the toilet if you wish. The next period of zazen will
begin shortly. (”Noisy thought is not your enemy (不思慮 fushiryo). Being with noisy thought (非思慮
hishiryo).”
Zazenkai 坐禅会 One-day retreat.
Zen 禅 (Trad. 禪)
meditation. The Japanese word “Zen”, or “禅” (“ぜん”), is a
deformation, through Chinese (“禪”, pronounced “chan2” in Mandarin), of
the Sanskrit “dhyāna” (“ध्यान” in the
original script), meaning “meditation”.
Zendō 禅堂
A Zen meditation hall. (The place where zazen is
practiced. In Japanese monasteries the monks/nuns live in the zendō. The
zendō officers live in small individual rooms which at times they share
with their support staff.) Hold your hands in shashu position and step forward
with your left foot at the left side of the entrance. When leaving the
zendō, step out with your right foot at the same side of the entrance.
Only the abbot of the monastery may enter the hall from the middle of the
entrance. After entering the hall, bow in gasshō toward the altar and go
to your seat. As a sign of respect, you should refrain from walking in front of
the statue of Manjushri Bodhisattva. Rather, you should walk around behind the
image. When walking, keep your hands in the shashu position. When you arrive at
your seat, face the seat and bow in gasshō. This is a greeting to the
people who are about to do zazen with you at the seats on either side of you.
The people sitting next to you also bow. This is called rini-monjin. Then, turn
around to the right until your seat is behind you, and bow again to those
sitting at the opposite side of the hall. This is a greeting to the people
across the hall and is referred to as taiza-monjin. Sit down on your zafu, turn
around to the right, and sit facing the wall. In the sōdō, there is a
wooden meal board (jōen 上演) at the
edge of the platform (tan 単) on which bowls are set during meals. Do not
place your buttocks or feet on the jōen.
Zenji 禅師 Lit.,
Zen master [ji = shi, master]; honorific title having the sense of great [or
renowned] Zen master. It is a title that is generally conferred posthumously;
several masters, however, received this title during their lifetime.
Zenpan 禅板
Chin rest.
Zenshū 禅宗 Chan zong (C); Zen Sect, Zen School.
Zōri 草履 Flat and thonged sandals made of rice straw,
typically worn with formal kimono.
Zuihan 隨意飯
An informal meal.
Zuisokukan 随息観 Breath watching (literally, following)
meditation. (Without counting we become one with breathing. When inhaling,
become inhaling. When exhaling, become exhaling.)
Zuiyoku 隨意浴
An informal bath.
Zuiza 隨意坐
Informal sitting in
the zendo, with no shijo.
Zuochan (C) 坐禪 zazen
(J); sitting meditation.
Zutabukuro 頭陀袋
A monks bag hung around the neck, used to keep
personal effects.