巡堂;jundō;jundō;Circumambulation of the monks' hall. Done by the abbot or officiating priest at the beginning of each day's zazen (in the evening in Eihei Shingi, often in the morning in American centers with no sleep-in sōdōs). Jundō is also done by particular monks at ceremonies for entering or leaving the temple, or by all the monks during nenju ceremony. When the person(s) doing the junda pass by, the other monks have hands in gasshō, either while sitting upright at their places for opening zazen, or with standing bows before their places for other jundōs. 77n. 9 +
Maudgalyayana;(6th cent. B.C.E.) One of Shakyamuni's ten great disciples, foremost in the manifestation of supernatural powers. He was inō at Veluvana vihara, the monastery donated by King Bimbisara. +
百丈懷海;Baizhang Huaihai,Pai-chang Huai-hai,Hyakujō Ekai;baizhang huaihai,pai-chang huai-hai,hyakujō ekai;(749-814) A Dharma successor of Mazu, he compiled the first regulations for a Zen community, and insisted, "A day of no work is a day of no food." Teacher of Huangbo and Guishan, he was also famous for giving a monk's funeral to a fox. See Book of Serenity [Shōyōroku] case eight, and Gateless Gate [Mumonkan] case two. +
公案;kōan;kōan;A story or dialogue from the former masters used as an object of meditation or study. With the spread of Zen in the West, the word "koan" has entered English usage. Koans are not nonsensical riddles to be solved and discarded. Rather they are subtle teachings about one's own life. Based in the dialectic and logic of awakening, koans challenge our limiting, conditioned viewpoints and refine our alignment with our deeper nature. 13-14, 76n. 4 +
内堂);naidō;naidō;[also naitan] The main or inner hall. Both inner and outer halls are arranged with assigned places based on monks' positions and seniority. Generally, the monks with more important functions have their places closer to the altar, i.e., to the center of the hall. 78n. 14 +
版;han;han;A hanging wooden block that is struck with a wooden mallet, one of the instruments to signal events in the monastery. It is roughly (with some variation) two feet by one-and-a-half feet by four inches. 77n. 12 +
圓通法秀;Yuantong Faxiu,Yüan-t'ung Fa-hsiu,Entsū Hōshu;yuantong faxiu,yüan-t'ung fa-hsiu,entsū hōshu;(1027-90) A Dharma heir of Tianyi Yihuai, he also was head monk under Haihui Shouduan and supported Wuzu Fayan, as well as Touzi Yiqing. +
庫裡;kuri;kuri;Also called the kuin or kudō, this is the building to the right of the dharma hall. It houses the temple administrators' offices and the kitchen and food storage areas. 50n. 4, 192n. 76 +
衫裙;sankun;sankun;The Chinese style robes, with separate pieces for top and bottom, respectively, worn beneath the okesa. In use until replaced by the one-piece jikitotsu in the twelfth century. 78n. 17 +
首座;shuso;shuso;The head monk of a practice period, who shares the teaching responsibilities of the abbot, sits facing the center of the sōdō, and leads and encourages the monks' practice as an exemplary monk. The shu so's seat in the sōdō is at the head of the platform immediately next to the abbot's seat, inside the front door on the right "upper" side of the hall. See chōshu. 52n. 18, 76n. 6, 105n. 34 +
白法;byakuhō;byakuhō;Literally, "white dharma," commonly used in Chinese Buddhism for good dharma or wholesome activity [Sanskrit: kushala dharma]. 191n. 72 +
知識;chishiki;chishiki;Spiritual friend;may refer formally to a teacher, but also has the meaning of a spiritual friend or guide, used as a translation of the Sanskrit term kalyana mitra. 197n. 116 +
楊岐;Yangqi Fanghui,Yang-ch'i Fang-hui,Yōgi Hōe;yangqi fanghui,yang-ch'i fang-hui,yōgi hōe;(992-1049) The founder of one of the two main branches of Linji (Rinzai) Zen. All modern Japanese Rinzai Zen derives from his lineage. Student of Ciming [or Shishuang] Quyuan. +
丙丁童子;heiteidōji;heiteidōji;The novice in the monastery who attends to the lamps. Literally, "fire boy" or "fire-spirit's apprentice," referring to fire as one of the five elements in Chinese cosmology. 183n. 15 +
正法;shōbō;shōbō;The Age of True Dharma, in which enlightenment, practice, and teaching all exist. According to this theory, which was popular in Dōgen's time, in the Semblance Age, zōhō only practice and teaching are available, and in the Latter Age, mappō (considered to have already arrived), only the teaching persists. Dōgen sometimes uses this theory of Buddhist history as an exhortation, but elsewhere discounts it, affirming that the whole of buddha's practice and enlightenment is always available. 118n. 13 +