nine realms of sentient beings: See realms of sentient beings, nine.
Nine Schools: See Schools, Nine.
Nine Ties of Teaching: See Ties of Teaching, Nine.
nirvāna: Skt. Transliteration: 涅槃 [nehan], 泥洹 [naion]. Translation: 寂滅 [jakumetsu], literally, serene extinction. The state of enlightenment attained by Shākyamuni Buddha, or by any other buddha. Literally, extinction of fire, meaning extinction of desires, or liberation from the cycle of birth, death, and rebirth. In Mahayāna Buddhism, nirvāna is viewed as not separate from birth and death, as opposed to extinction of birth and death. In Dōgen’s usage, nondualistic experience. One of the four elements of the “circle of the way.” See also way, circle of the.
nirvāna, great: 大涅槃 [dai nehan].
nirvāna, path of: 涅槃の道法 [nehan no dōhō], literally, way dharma of nirvāna.
nirvāna, wondrous heart of: 涅槃妙心 [nehan myōshin]. See also treasury of the true dharma eye.
nirvāna by skillful means, manifesting: 方便現涅槃 [hōben gen nehan].
Nirvāna Hall: 涅槃堂 [nehan dō]. Building in a monastery for residents who are very ill.
Niutou Farong: 牛頭法融 [Gozu Hōyū]. 594–657, China. Said to be a dharma heir of Fourth Ancestor Daoxin. His lineage is called Niutou School or Ox-Head School, in contrast to Fifth Ancestor Hongren’s East Mountain School. His teaching emphasized thoroughness and logic. His posthumous name is Great Master Farong, 法融大師 [Hōyū Daishi].
no more studying and no more doing: 絶學無爲 [zetsugaku mui].
no small matter: 不同小小 [fu dō shōshō], literally, not the same as small small.
noble conduct: See awesome manifestation.
noble path, eightfold: See path, eightfold noble.
noble truths, four: See truths, four noble.
no-expression: 不道 [fudō]. Beyond expression.
no-form: 無相 [musō].
noise and confusion: 憒閙 [kainyō].
nondifference: 不違 [fui].
nongreed: 不貪 [futon].
nonhuman: 非人 [hinin].
Northern Continent, Great: 北倶盧洲 [hoku kuroshū]. See also Continents, Four.
nose appears, sharpened: 尖鼻來 [senbi rai].
nose, grab hold of the: 巴鼻 [ha bi].
nose, truly worth grabbing by the: 眞巴鼻 [shin habi].
no-self. 無我 [muga]. The understanding that there is no truly existing, separate self—the interdependence and impermanence of sentient beings and all things as seen through the eye of nonduality.
nostril: 鼻孔 [bikū]. That which is essential. Same as original face, eyeball, bones, and marrow.
nostrils, lose one’s: 失却鼻孔 [shikkyaku bikū].
nostrils, vitalize the: 活鼻孔 [katsubikū]. See also beyond.
not buddha: 非佛 [hibutsu]. Buddha who is free from being a buddha.
not hearing: 不聞 [fumon]. Direct experience of realization through the body.
not knowing. 不知 [fuchi], 不識 [fushiki]. Direct realization, or knowing outside of words.
not necessarily: See necessarily, not.
notice: 覺知 [kakuchi].
not-thinking. See also thinking, beyond.
novice: Skt., shrāmanera. Transliteration: 沙彌 [shami].
now and then: 亙古亙今 [gōko gōkon].
now, begin just: 始起 [shiki].
now, eternal: 長今 [chōkon], literally, long now.
now, just this right: 即今の遮裏 [sokkon no shari], literally, within this right now.
nuns, group of the six: 六群尼 [rokugun ni]. Nuns whose wrongdoings caused the precepts to be expanded.
object: 境 [kyō]. Objective.
objects of the senses: 塵中 [jinchū], literally, in the dust. Dust [jin] represents the six-sense objects. See also dusts, six.
obligation and love: 恩愛 [on’ai], literally, benefit by a person of higher position, such as a parent, and love. Worldly obligations.
obscure: くらし [kurashi], literally, dark.
obscure traces: See brilliance and obscure traces, hide.
obstruct: 乖向 [kekō], literally, go against. 犯 [hon], literally, commit (wrongdoing).
obstruction, beyond: 無礙 [muge], literally, no hindrance.
occasion, on: 隨機 [zuiki], literally, according to circumstances.
occupied, not being: 不區區 [fukuku].
occur equally: 同條 [dōjō], literally, same twig.
occurrences, four most excellent: 四種最勝 [shishu saishō]. Benefits of living in Southern Continent, Jambudvīpa: seeing the Buddha, hearing the dharma, leaving the household, and attaining the way.
ocean dries up and yet does not reveal the bottom: 海枯不到露底 [kaiko futō rotei].
ocean mouth: 海口 [kaikō].
Ocean Mudrā Samādhi: 海印三昧 [Kai’in Zammai]. Thirty-second fascicle of this book.
ocean, inexhaustible: 無盡法界海 [mujin hokkai kai].
offer sand: See sand, offer.
offering: 供養 [kuyō]. 恩給 [onkyū], literally, beneficial giving.
offering, faithful: 信施 [shinse].
offerings, four types of: 四事 [shi ji]. Offering of things necessary for dharma practitioners, including food, clothes, bedding, and medicine. Sometimes, banners, canopies, flowers, and incense are included.
offerings, revere and make: 恭敬供養 [kugyō kuyō].
offerings, six types of hearts that make: 供養心有六種 [kuyōshin u rokushu]. A heart (1) in the field of benefaction, (2) of gratitude, (3) that arouses the most excellent heart of all sentient beings, (4) rare to encounter, (5) rare in the billion worlds, (6) that embodies the principles that are depended on in the world and beyond the world.
offerings, ten types of: 供養に十種 [kuyō ni jusshu]. Offerings (1) to the Buddha himself; (2) to a place of veneration for the Buddha; (3) to the Buddha himself and to a place of veneration for the Buddha; (4) to the invisible Buddha as well as to a place of veneration for the Buddha; (5) by oneself; (6) that one has others make; (7) of materials; (8) that is excellent; (9) that is unstained; (10) of the ultimate way.
offerings, three types of: 三種の供養 [sanshu no kuyō]. Offering to a Buddha image: a mat, sugar water, and candles.
officer, retired: 前資 [zenshi].
office: 寮 [ryō]. Also, living quarters.
officers, six: 六知事 [roku chiji]. Six main officers in a Zen monastery. 知 事 [chiji], literally, those who understand the matter: (1) 都寺 [tsūsu], director or chief administrator (also called庫司 [kusu]) (2) 監寺 [kansu], assistant director (also called 監院 [kan’in], 院主 [inju]); (3) 副寺 [fūsu], treasurer; (4) 維那 [ino], practice coordinator in charge of activities in the monks’ hall and ceremonies (also called 堂司 [dōsu], director of the monks’ hall); (5) 典座 [tenzo], head cook; (6) 直歳 [shissui], work leader.
officiate: 和尚 [oshō]. Also, honorable.
Old Buddha Caoxi: See Dajian Huineng.
Old Buddha Mind: 古佛心 [Kobutsu Shin]. Forty-fifth fascicle of this book.
Old Buddha Tiantong: See Tiantong Rujing.
Old Mirror: 古鏡 [Kokyō]. Twenty-first fascicle of this book.
old shrine: 古祠 [koshi].
OM MANI SHRĪ SŪRYA: Skt. 唵摩尼悉哩蘇嚧 [om mani shiri soro]. Mantra that means “Homage to the jewel that shines like the sun.”
On the Endeavor of the Way: 辦道話 [Bendōwa], literally, talk on the endeavor of the way. First fascicle of this book.
once-returner. See also fruits, four.
one: 一 [ichi]. 1. One as opposed to two or many. 2. 一如 [ichinyo]. The inseparableness of two, such as practice and enlightenment.
One Bright Pearl: 一顆明珠 [Ikka Myōju]. Fourth fascicle of this book.
One Hundred Eight Gates of Realizing Dharma: 一百八法明門 [Ippyaku Hachi Hōmyō Mon]. Ninety-sixth fascicle of this book.
One Hundred One
Practices of the Sarvāstivādin School. 根本説有部百一羯磨 [Kompon Setsuubu Hyaku-ichi Komma]. Guidelines of one of the pre-Mahāyāna schools in India.
one or many ways: 一條兩條 [ichi jō ryōjō], literally, one or two strips.
one or two stalks are bent and three or four stalks are leaning: 一莖兩莖曲なり、三 莖四莖斜なり [ikkyō ryōkyō kyoku nari, sankyō shikyō sha nari].
one piece: 同條 [dōjō]. Also, single avenue.
one rod of iron, ten thousand miles long: 萬里一條鐵 [ban ri ichijō tetsu].
one thing: 一法 [ippō], literally, one dharma. Also, oneness, single matter.
One Vehicle: See Vehicle, One.
One Vehicle, dharma of the: 一乘法 [ichijō hō].
one who buys gold sells gold: 賣金須是買金人 [maikin shuze maikinnin].
one, clouds and moon are: 雲月是同 [ungetsu ze dō].
oneness or difference: 一異 [ichi i].
Only a Buddha and a Buddha: 唯佛與佛 [Yuibutsu Yobutsu]. Ninety-second fascicle of this book.
open the summer: 結夏 [ketsuge], literally, form a summer (practice period).
open up: 開發す [kaihatsu-su].
openings and blockages: 通塞 [tsūsoku].
opportunity: 便宜 [bengi]. Also, facility.
opportunity, time of surging: 激揚のとき [gekiyō no toki].
opposite: 相對 [sōtai], literally, face each other. Separate; arise in alignment; sequential.
ordinary humans, cannot be grasped by: 匪從人得 [hijū nintoku].
ordinary person, constantly being an: 常凡 [jōbon].
ordination: 得度 [tokudo], literally, attain crossing over (to the shore of enlightenment).
organs and six sub-organs, five: 五臟六腑 [gozō roppu]. Ancient Chinese classification: heart, kidney, lung, liver, and spleen; colon, small intestine, stomach, gallbladder, bladder, and three jiaos (burners), 三焦 [samsō] (an area that includes lower heart and upper stomach).
organs and their objects, six sense: 六入 [rokunyū], literally, six enterings.
organs, five sense: 五根 [gokon] literally, five roots. Eyes, ears, nose, tongue, and body.
organs, sense: 諸根 [shokon]. See also organs, six sense.
organs, six sense: 六根 [rokkon], literally, six roots. 六情 [rokujō], literally, six feelers. Eyes, ears, nose, tongue, body, and mind.
original enlightenment: See enlightenment, original.
originally in this land, the ancestor was: 祖師本來茲土 [soshi honrai shi do].
other-power: 他力 [tariki]. Guidance of a Buddha or bodhisattva to lead one to enlightenment.
ounce: See liang. outlook: 形興 [gyōkō], literally, form rising.
outside the way, six teachers: 六師 [rokushi], literally, six teachers. Six liberal thinkers who lived around the time of Shākyamuni Buddha.
outside the way, those: 外道 [gedō], literally, outside the way. Often implies those who follow Brāhmanism.
outside the way who believe in spontaneous enlightenment, people: 天然外道 [tennen gedō], literally, natural (enlightenment) outside the way.
outside-inside, intimate: 表裏團圝 [hyōri danran].
outstanding disciple: 神足 [jinsoku], literally, divine feet.
outstanding seeing: 見徹獨拔 [kentetsu dokubatsu], literally, seeing through alone and distinguished.
Overnight Jiao: See Yongja Xuenjiao.
ox, white: 白牛 [byakugyū].
Padmottara: 華上比丘 [Kejō Biku], literally, Flower Top Monk. Monk who committed the five avīchi crimes at the time of Kāshyapa Buddha.
Pagodas, Eight: 八塔 [hattō]. Stūpas built in the eight places related to Shākyamuni Buddha’s life.
painting: 畫 [ga/e]. 1. Expression intended to represent reality. 2. Experience of nonduality. 3. In Dōgen’s usage, a painting or picture represents the expression of enlightenment.
Painting of a Rice Cake: 畫餅 [Gabyō]. Literally, painted rice cake. Forty-first fascicle of this book.
painting of a rice cake does not satisfy hunger: 畫にかけるもちひは、うゑをふさ くにたらす [e ni kake ru mochii wa ue wo fusagu ni tara zu].
painting spring: 春を畫く [haru wo egaku]. To experience truth directly, free from forms or concepts.
panels: 條 [jō]. Strips of cloth used to create a kashāya.
Pangyun, Layman: 龐蘊居士 [Hō’on (Hō’un) Koji], 龐居士蘊公 [Hō Koji On Kō]. 740–808, China. Also known as Layman Pang. A lay student of Mazu Daoyi, Nanyue Line, who also studied with Shitou. Lived in Xiang Region (Hubei) and made his living by making baskets and having his daughter Lingzhao sell them in town. His teachings are found in Recorded Sayings of Layman Pang.
Panshan Baoji: 盤山寶積 [Banzan Hōshaku]. 720–814, China. Dharma heir of Mazu Daoyi, Nanyue Line. Taught at Mount Pan, You Region (Hebei). Panshan was awakened when he heard a customer in the market ask a butcher for meat of the best quality, and the butcher replied “Where is there any that is not the best quality?”
paper, strips of: 垂箔 [suihaku].
Pāpīyas: Skt. 波旬 [Hajun]. 魔波旬 [Ma Hajun], literally Māra (Demon) Pāpīyas. 天魔波旬 [Tenma Hajun], literally, Celestial Māra Pāpīyas. A demon who tried to tempt and obstruct the practice of Shākyamuni Buddha and his disciples.
parable: 譬喩 [hiyu]. Also, analogy.
Paramārtha: 眞諦 [Shintai], literally, Genuine Truth. 527–596. An Indian monk who held the title of Tripitaka Master. Invited by Emperor Wu of the kingdom of Liang and arrived in China in 546. Translated sixty-four Buddhist texts, including Golden Beam (Most Excellent) King Sūtra.
pāramitā: Skt. Transliteration: 波羅蜜 [haramitsu]. Translation: 度 [do], literally, ferrying or crossing over. Arriving at the other shore (of enlightenment through the ocean of delusions). Manifestation; realization. Sometimes translated as perfection. See also prajñā pāramitā; pāramitās, six.
pāramitās, six: 六波羅蜜 [roku haramitsu]. 六度 [rokudo], literally, six crossings over (to the shore of enlightenment). Six types of realization. The basis for a bodhisattva’s practice leading to the shore of nirvāna: giving, 檀 (那)[dan(na)]; keeping precepts, 尸羅 [shira]; patience, 羼提 [sendai]; vigor, 毘梨耶 [biriya]; meditation, 禪那 [zenna]; and prajñā (beyond wisdom), 般若 [hannya].
parent: 父 [chichi], literally, father.
parent and child: 父子 [fushi], literally, father and child.
parents were born:
pari-nirvāna: Skt. Transliteration: 般涅槃 [hatsu nehan], 般泥洹 [hatsu naion], literally, perfect nirvāna. The Buddha’s death.
pari-nirvāna, great: 大般涅槃 [dai hatsu nehan]. Great death of the Buddha.
pari-nirvāna, manifestation of: 滅度現 [metsudo gen], literally, realization of dying and crossing (people) over (to the shore of enlightenment).
pari-nirvāna, unsurpassable great: 無上大般涅槃 [mujō dai hatsu nehan].
Pari-nirvāna Sūtra, Mahā: See Mahā Pari-nirvāna Sūtra.
Pārshva: 波栗湿縛 [Barishiba]. Legendary monk regarded as the Tenth Ancestor of the Zen tradition in India. As he engaged in the practice of not lying down, he was called Venerable Undefiled Sides, 脇尊者 [Kyō Sonja].
part of: 少許 [shōko], literally, a small portion.
part, one: 一隅 [ichigū], literally, one corner.
particle, most minute: 一極微 [ichi gokumi].
particle, one: 一塵 [ichijin]. One speck of dust.
particle of dust: 微塵 [mijin], literally, minute dust.
particles, crack open: 微塵を破す [mijin wo ha-su].
Parvatarāja: 山王 [San’ō], literally, Mountain King. Shākyamuni Buddha made offerings in his former lifetime to many Buddhas with this name.
pass on person to person: 嫡嫡相承 [tekiteki sōjō].
pass on the original nourishment: 還他本分草料 [gen ta hombun sōryō], literally, returning to another the original gr
ass to feed the person.
pass through the barrier: 超關 [chōkan]. Go beyond the barrier of dualism.
passage, this: 一句の道著 [ikku no dōjaku], literally, expression of one phrase.
passed on, be: 受業す [jugō-su], literally, receiving the work (accomplishment).
past: 向來 [kōrai], literally, come toward (now). 前頭來 [zentō rai], literally, former (life) coming (toward now). 頭 [tō] is a suffix. 宿命 [shukumyō], 宿生 [shukushō], literally, past life.
past, future, (or) present: 三際 [sansai], literally, three boundaries.
past, illuminate the: 照古[shōko].
past, knowing. See also miraculous powers, six.
past, planted in the: 宿殖 [shukujiki].
past, present, and future: 過現當 [ka gen tō], 過現當來 [ka gen tōrai]. See also worlds, three.
past, reflect on the: 照後 [shōgo], literally, illuminate back.
past and future: 前程後程 [zentei kōtei].
past life [of a disciple of the Buddha]: 本事 [honji].
past life, knowledge of a: 宿住智 [shukujū chi]. 宿命通 [shukumyōtsū]. 宿通 [shukutsū].
path, authentic: 正道 [shōdō].
path, complete: 全道 [zendō].
path, eightfold noble: 八正道 [hasshōdō]. Fourth of the four noble truths: right understanding, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. See also enlightenment, thirty-seven wings of.
path, invisible: 通霄 [tsūshō], literally, penetrating the clouds. Vast sky. Celestial path, 通霄路 [tsūshō ro].
path, single: 隻條道 [sekijō dō].
path, vital: 活路 [katsuro].
path of letting go: 出路 [shutsuro], literally, road for going out.
paths, five: 五道 [godō]. 471. See also paths, six.
paths, six: 六道 [rokudō], 六趣 [rokushu]. The “roads” or “destinations” in the cycle of birth, death, and rebirth: realms of devas (gods or celestial beings), human beings, fighting spirits (asuras), animals, hungry ghosts, and hell beings. The first three are considered wholesome. The last three are called unwholesome realms, 惡趣 [akushu]; three lower paths, 三途 [sanzu]; or three unwholesome paths 三惡道 [san’akudō]. Sometimes called five realms, when hungry ghosts and hell beings are classified together.
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