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Also called the kuri or kudō, this is the building to the right of the dharma hall, which houses the temple administrators' offices and the kitchen and food storage areas. 50n. 4, 192n. 76 +
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Regulations, as in "Shurya Shingi"; pronounced the same as the Shingi [pure standards] of Eihei Shingi. Gi [standard or measure] is the same in both terms. This shin means accupuncture needle or admonition, as in Dōgen's essay "Zazenshin" in Shōbōgenzō. 115n. 1 +
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The supervisor of the monks' hall, and generally of the monks' conduct, one of the six temple administrators. See chiji. The word inō derives from the Sanskrit karmadana, literally, bestower of conduct [karma], i.e., the one who assigns monks their activities and places in the sōdō. The i of inō comes from the Chinese, meaning oversee; while the no of inō is used to transliterate the na of karmadana. Yuezhong [esshu in Japanese] was used as a Chinese translation for the inō position, and means literally, "joy or delight to the assembly." 34, 50n. 4, 135-36, 167-70, 199n. 125 +
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Supernatural powers, unusual psychic capacities resulting as a by-product of meditative practice. They are usually disparaged as a goal in Zen, although may be used as skillful means for liberative purpose when appropriate. 195n. 93 +
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Literally, "sustained development of a womb of sages." This term is used for practice after enlightenment. 53n. 23 +
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The bath attendant. One of the six chōshu. 52n. 18, 193n. 79 +
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(993-1064) A Dharma heir of Xuedou, he also studied with Shexian Guisheng together with Fushan Fayuan. Tianyi was teacher of Yuan tong Faxiu. +
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(6th cent. B.C.E.) Shakyamuni Buddha's cousin, who after joining his order tried to become his rival and even tried to have the Buddha killed. +
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Literally, "west hall," named for the person's seat at the head (beginning) of the platform inside the front (west) entrance of the monks' hall, toward the south, left "lower" side. This refers to a visiting teacher participating in the monastic practice period. Originally it was a former abbot of another temple, but now it is used for any highly respected visiting teacher. 105n. 34 +
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Ultimate fulfillment or final result; refers to the fruit of practice and is equated with buddhahood. 126n. 8 +
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The assistant director of a monastery, one of the six temple administrators. See chiji. Sometimes also used for the earlier director position; same as kan'in. 34, 50n. 4, 102n. 11, 134, 183n. 13 +
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Peaceful, calm, quiet; sometimes referring to nirvana. 191n. 69 +
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Genjō means manifestation, actualization, or the present phenomena. Kōan, a term for stories and dialogues of ancient masters, here simply means the essential truth, so together this signifies manifestation of fundamental truth. "Genjōkōan" is also the name of one of Dōgen's major essays in the Shōbōgenzō. 76n.4 +
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Mindfulness, determination, or remembrance; as in nembutsu [chanting homage to a buddha's name] or nenju. 193n. 85 +
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Construction projects; literally, "earth and wood," a common term for engineering as well as building projects. 191n. 71 +
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(1043-1118) Dayang and later Furong are both places he taught. Although Dōgen refers to him as Dayang, he is more commonly known by the name Furong. The Dharma heir of Touzi Yiqing, Furong was particularly known for revitalizing the monastic standards of the Caodong/Sōtō lineage. He is particularly praised by Dōgen for vehemently refusing the offer of fancy robes and imperial honors, which caused him a period of exile. +
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(778-897) Dharma successor of Nanquan Puyuan, he is considered one of the all-time great Zen masters, and is source of many of the classic koans, such as his response to the question, "Does a dog have Buddha Nature?" His dharma was so strong that no students were capable of matching and succeeding him, and his own lineage did not long survive, but he is revered in all subsequent Zen lineages. +
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The person assigned, in rotation from the assembly, to cleaning and taking care of the monks' hall and who remains in attendance in the hall when all the other monks are elsewhere. In modern times they also carry the kyōsaku stick, and ring the wake-up bell each morning in between the practice periods. 169, 200n. 133 +
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Palms joined together in front of one's face, with fingers straight up and fingertips about at nose level, hands one width away from the face. May be used while bowing or erect and connotes gratitude or respect. 76n. 8 +
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Seven days (or at some times three or five days) of concentrated zazen practice. Although a common practice in all of modern Zen, it is not mentioned by Dōgen. In Dōgen's time there was apparently sufficient daily zazen to make such special sesshin periods unnecessary. 192n. 74 +
