GLOSSARY | Zen Wisdom

AGAMAS: A collection of Hinayana teachings. The Four Agamas are distinguished as: Dirghagama (long), Madhyamagama (medium), Samyuktagama (miscellaneous) and Ekottaragama (numerical).

AMITABHA BUDDHA: The Buddha of the Western Paradise of the Pure Land sect. See “PURE LAND.”

ARHAT: (“noble one”) In Buddhist tradition, especially Theravadin, the arhat has completed the course of Buddhist practice, and has attained full liberation, or nirvana. As such the arhat is no longer subject to rebirth and death. The Mahayana tradition regards the arhat as a less than perfect ideal, in comparison to that of the bodhisattva who vows to postpone his own liberation until all sentient beings are delivered. See “BODHISATTVA”

AVATAMSAKA SUTRA: A massive Mahayana Buddhist sutra translated from Sanskrit into Chinese in the fifth century, seventh century, and early ninth century. The sutra became quite popular among Chinese Buddhists and eventually became the basis of the Hua-yen philosophical school. The Ch’an school has always held it in especially high regard.

AVICI: The last of the eight hells in which suffering continues without termination.

BHUMI: The bhumis (earth, region, plane or level) are the stages of the bodhisattva’s career on his way to enlightenment.

BODHI: Enlightenment; function of wisdom.

BODHI-MIND: (Sanskrit: bodhicitta, “mind of awakening”) In the Mahayana tradition, the aspiration for enlightenment in behalf of all sentient beings. Giving rise to the Bodhi-mind is the first step in establishing oneself on the Bodhisattva Path.

BODHISATTVA: The role model in the Mahayana tradition. The bodhisattva is a being who vows to remain in the world life after life, postponing his own full liberation until all other living beings are delivered.

BUDDHA: The Supremely Enlightened One. See “THREE JEWELS.”

BUDDHADHARMA: The truths and teaching of Buddhism; the Dharma as taught by the Buddha. See “DHARMA.

CH’AN: (Japanese: zen) The Chinese transliteration of the Sanskrit word dhyana. Generally, the term refers to the cultivation or experience of meditative states as means for attaining enlightenment. Specifically, the term refers to the school of Chinese Buddhism known as “Ch’an.” In this context Ch’an also refers to the direct experience of prajna, or insight. Being within the Mahayana tradition, the Ch’an school, while emphasizing meditation, took the bodhisattva ideal as the realization of Buddhist practice. In Japan, the practice and school became known as “Zen.”
DHARMA: Dharma has two basic meanings. On the one hand, it means the Buddhist “Law” or ‘Teaching.” One the other hand dharma simply refers to a “thing” or “object, ” a physical or mental phenomenon. See “THREE JEWELS.”

DHARMA BODY: (Dharmakaya) One of the three bodies of the Buddha: the body of ultimate truth.

DHYANA: A Sanskrit term designating certain states of meditative absorption cultivated by Buddhist practitioners as a technique for attaining enlightenment. See “CH’AN.”
DIAMOND SUTRA: (Sanskrit: Vajracchedika sutra) A sutra belonging to the Prajnaparamita (Perfection of Wisdom) system of literature, which expounds on the ultimate truth of emptiness. With the Heart Sutra, it is one of the most important scriptures in the Ch’an (and Zen) schools.

HINAYANA: The “lesser vehicle” of the sravakas (hearers of Buddha’s teaching) and arhats who strive mainly for their own personal liberation. In contrast, Mahayana, or the “great vehicle, ” is the broader teaching of the bodhisattva who, out of compassion, puts his own salvation last and uses all available means to save sentient beings. (Hinayana is sometimes used to refer to Theravada, the form of Buddhism practiced in Southeast Asian countries.)

HUA-T’OU: (Japanese: wato) Literally, the source of the words (before they are uttered), a method used in the Ch’an school to arouse the doubt sensation. The practitioner meditates on such baffling questions as: “What is Wu?” “Where am I?” or “Who is reciting the Buddha’s name?” He does not rely on experience, logic, or reasoning. Often, these phrases are taken from kung-ans, at other times, they are spontaneously generated by the practitioner. The term “hua-t’ou” is often used interchangeably with “kung-an.” See “KUNG-AN.”

HUA-YEN: schools of Chinese Buddhism. The fundamental teaching of this school is the equality of all things and the dependence of all things on one another.

INCENSE BOARD: (Chinese: hsiang-pan; Japanese: kyosaku) A long, flat board used in the meditation hall to hit dozing practitioners or to help provide the final impetus to realization for those who are “ripe.”

KARMA: Basically, the law of cause and effect, to which all sentient beings, indeed, all things, are subject. Also, the cumulative causal situation affecting one’s destiny as a result of past acts, thoughts, emotions.

KARMIC AFFINITY: A bond or connection between people due to a relationship (either good or bad) formed in a previous life. Frequently such an affinity is discussed in terms of “causes and conditions.” Cause focuses on the specific karmic disposition of the individual; conditions refer to the nexus of causes that make up his situation.

KARMIC OBSTRUCTIONS: Hindrances to one’s practice or life arising specifically as a result of deeds performed in this life or in past lives.

KSITIGARBHARAJA: (Chinese: Ti-tsang, “earth store”) Bodhisattva known for his great vows to liberate all sentient beings, even descending into the hell realm in order to lead the beings there out of suffering.

KUAN-YIN: (Sanskrit: Avalokitesvara, “the lord who looks down”) Literally, “he/she who observes the sounds, ” the Great Bodhisattva of Compassion who hears and responds to the cries of all living beings. Avalokitesvara can be both male and female, but in China is usually depicted in the female form of Kuan-yin.

KUNG-AN: (Japanese:koan) Literally, a “public case, ” as in a law case. Ch’an method of meditation in which the practitioner energetically and singlemindedly pursues the answer to an enigmatic question posed by his master, or which arises spontaneously. The question can only be answered by abandoning logic and reasoning, and by intuitively resolving the “doubt sensation” that gave rise to the question. Famous kung-an encounters were recorded and used by masters to test their disciples’ understanding, or to arouse in them the enlightenment experience. The term “kung-an” is often used interchangeably with “hua-t’ou.” See “HUA-T’OU.”

LOTUS SUTRA: (Sanskrit: Saddharmapundarika sutra, “the Sutra of the Lotus of the True Dharma”) One of the earliest and most influential scriptures in the Mahayana, translated six times into Chinese between 255-601 A.D., the Lotus Sutra describes the bodhisattva ideal, and holds that the perfect vehicle to ultimate liberation is the Great Vehicle, the Mahayana.

MADHYAMIKA: A Mahayana Buddhist school, “Middle Way.” Its name also describes the position taken by the school in relation to the existence or nonexistence of things.

MAHAYANA: The “Great Vehicle” whose followers vow to attain Supreme Enlightenment for the sake of delivering all other sentient beings from suffering.

MAITREYA BUDDHA: The next Buddha, expected to come in the future as the fifth and last of the earthly Buddhas.

NIRVANA: Total extinction of desire and suffering, the state of liberation through Full Enlightenment.

PARAMITAS: “Perfections” or ways for “reaching the other shore.”

PLATFORM SUTRA OF THE SIXTH PATRIARCH: A scripture attributed to the seventh-century Ch’an master, Hui-neng. Hui-neng was the sixth patriarch in the Ch’an school, and perhaps the most famous of Chinese patriarchs.

PRATYEKABUDDHA: A self-enlightened being, one who has attained enlightenment by contemplating dependent origination.

PURE LAND: (Sanskrit: Sukhavati) The land of Supreme Bliss, or the Western Paradise of Amitabha Buddha, it is a pure realm perfected by the power of Amitabha Buddha’s vow to save living beings. Through Amitabha’s grace, any person who sincerely invokes his name and expresses the wish to be born there will be reborn in the Pure Land. See “AMITABHA BUDDHA.”

SAKYAMUNI: The historical Buddha who lived in northern India during the sixth century, B.C. Son of a provincial king, he renounced the royal life, practiced austerities in the forest for six years, and finally attained Supreme Enlightenment. The rest of his life was spent wandering and teaching, thereby laying the foundations of Buddhism.

SAMADHI: Like dhyana, samadhi also refers to states of meditative absorption, but is a broader and more generic term than dhyana. although numerous specific samadhis are mentioned in Buddhist scriptures, the term “samadhi” itself is flexible and not as specific as dhyana. In this book it also refers to the state of “one mind, ” or expanded sense of self ─ a unity of mind and body, self and environment.

SAMSARA: The relentless cycle of birth and death and suffering in which ordinary, unenlightened sentient beings are deeply entangled.

SANGHA: The Buddhist community. See “THREE JEWELS.”

SANSKRIT: The classic Indian literary language in which the major mahayana Buddhist scriptures are written.

SHIH-FU: (Chinese “teacher-father”) A term of respect used by a disciple when referring to or addressing his master.

SKANDHAS, THE FIVE The five categories, or “heaps, ” of existence ─ form, sensation, perception, volition, and consciousness.

SUTRAS: Generally, scriptures. Specifically, the recorded teachings of the Buddha. The distinctive mark of a Buddhist sutra is the opening line, “Thus have I heard.” This indicates that what follows are the direct teachings of Buddha, as remembered and recorded by his disciples.

THREE JEWELS: Collective term referring to the Buddha, the Dharma, and the Sangha. Buddha refers to the historical founder of Buddhism, Sakyamuni. Dharma is the truth realized by the Buddha, transmitted in the scriptures, and through a lineage of enlightened masters. Sangha is the Buddhist community, originally Sakyamuni Buddha’s immediate disciples. In a limited sense it consists of Buddhist monks, nuns, and disciples; in a broader sense it includes all persons connected through belief in and practice of Buddhism. “Taking refuge” in the Three Jewels confirms one as a Buddhist practitioner. Faith in the Three Jewels is the recognition that Buddha, Dharma, and Sangha are all contained within all sentient beings.

T’IEN-TAI: (Japanese: Tendai) A Buddhist school which bases its teachings on the Lotus Sutra. Its doctrine stresses the notions of totality and mutual interpenetration. It maintains the identity of the absolute and the world of phenomena, thus emptiness, phenomenality, and the middle are identical and are aspects of a single existence.

TRIPITIKA: “Three baskets.” The canon of Buddhist scriptures consisting of three parts.

VEXATIONS: (Sanskrit: klesa) attitudes, views, emotional states, or conditions, arising from attachments, that cause suffering or disharmony. More specifically, mental or physical states that hinder spiritual development and realization of enlightenment. As such, vexations include pleasant as well as unpleasant states.

YOGACARA: A school of Mahayana Buddhism that concentrates on the doctrine of “nothing but conception.”

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