Treasury of the True Dharma Eye

by Zen Master Dogen

  What degrees can there be?: 何階級之有 [ga kaikyū shi yū].

  What has thus come?: 什麼物恁麼來 [jūmo motsu immo rai]; also read as nani mono ka immon ni kitaru, literally, what thing thus comes? Originally, Huineng’s question to Nanyue, roughly meaning “Who is here?” One of the essential Zen questions.

  What is it here?: 這裏是什麼所在 [shari ze jūmo sho zai].

  What is the meaning of Bodhidharma’s coming from India?: 如何是祖師西 來意 [ika naru ka kore soshi sairai i]. This can also be read: いかに あらんかこれ祖師西來意 [ika ni ara n ka kore soshi sairai i], literally, what is the meaning of the ancestor coming from the west?

  what it is, understanding of: 什麼心行 [jūmo shingyō], literally, what (it is) of mind movement.

  what’s there: 那邊事 [nahen ji].

  wheel, dharma: See dharma wheel.

  wheel, wondrous dharma: 妙法輪 [myō hōrin].

  wheel of dharma, turning the: 轉法輪 [ten bōrin].

  wheel-turning king: See king, wheel-turning.

  whisk: 拂子 [hossu]. A ceremonial implement used by and thus representing a Zen master.

  whisk, raise the: 擧拂 [kohotsu].

  white-ox cart: See cart, white-ox.

  wholeheartedly: 一向に [ikkōni], literally, in a single direction.

  wholeness: 一如 [ichinyo], literally, one thusness. 一等 [ittō], literally, one and equal. Inseparableness. Not one, not two. Also translated as “oneness.”

  wholesome: 善 [zen]. Commonly translated as good.

  wholesome action, do. See also Refrain from Unwholesome Action.

  wholesome actions, ten: [jūzen] 十善. Refraining from engaging in the ten unwholesome actions.

  wholesome at the beginning, middle, and end: 初中後善 [sho chū go zen].

  wicked time: 惡時 [akuji].

  willing: 願樂 [gangyō], literally, wish and enjoy.

  willow: 楊柳 [yōryū].

  willow twig: 楊枝 [yōji].

  willows, plums, peaches, or apricots: 楊梅桃李 [yō bai tō ri].

  wind: 風 [fū/kaze]. Often represents style of teaching.

  wind, nature of: 風性 [fūshō].

  wind, unobstructed: 無礙風 [mugefū].

  wind and stream: 風流 [fūryū]. Activity of all things, or pure practice. Also, lingering trace.

  wind-and-string pavilion: See pavilion, wind-and-string.

  wind and the banner: 風幡 [fūban].

  window, bright: 明窓 [myōsō].

  window, lattice: 槤子 [renji].

  winter solstice: 一陽 [ichi yō], literally, one sun.

  wisdom, all-: 薩婆若 [sabanya]. Skt., sarva jña, literally, all-wisdom; all-knower.

  wisdom, cultivation of: 熏修 [kunju].

  wisdom, realization of: 知見波羅蜜 [chiken haramitsu], literally, pāramitā of knowing and seeing.

  wisdom and practice, complete: 明行足 [myō gyōsoku].

  wisdom beings, seven: 七賢 [shichiken]. Stages of early Buddhist practice.

  wisdom beings, three: 三賢 [sangen]. Stages of early Buddhist practice. Also, three classes; see bodhisattvas of the ten stages and three classes.

  wisdom beyond desire: 無漏智 [muro chi], literally, no-desire wisdom.

  wisdom equaling the master: 智等于師 [chitō ushi].

  wisdom eyes. See also eyes, five.

  wisdom is pushed aside, while emotions arise: See emotions arise wisdom is pushed aside, while.

  wisdom surpassing the master: 智勝于師 [chishō ushi].

  Wise and Fools Sūtra: 賢愚經 [Gengu Kyō]. Collection of sixty-nine stories. Titled thus in China.

  wise people: 賢人 [kenjin].

  wishes, four aspects of the fulfillment of: 四如意足 [shinyoisoku]. Four bases of practice for enlightenment: (1) Wish for excellent meditation. (2) Effort for excellent meditation. (3) Controlling of mind. (4) Contemplation and observation with wisdom.

  wisteria, entwined around a tree like: 如藤倚樹 [nyotō iju].

  wisteria vines entangled with each other, like: 如藤倚藤 [nyotō itō].

  withered stake: See stake, withered.

  withered tree: See tree, withered.

  Within a Dream Expressing the Dream: 夢中説夢 [Muchū Setsumu]. Thirty-ninth fascicle of this book.

  within, turn the light to shine: See turn the light to shine within.

  woman, old: 老婆子 [rōbasu]. 子 [su] is a suffix with no special meaning.

  woman becoming a buddha, a: 女身成佛 [nyoshin jōbutsu]. There was an ancient belief that a woman could not become a buddha. An early Mahāyāna response was that a woman can turn her body into a male body in this lifetime and gain enlightenment. Dōgen denies this theory and asserts that everyone can be enlightened. (In his later life, he emphasizes that one can become a buddha only by leaving the household.)

  womb: 胎裏 [tairi], literally, inside the womb.

  womb, sacred: 聖胎 [shōtai]. Body that contains the potential of a buddha.

  womb birth, egg birth, moisture birth, transformation birth: 胎卵濕化 [tai ran shitsu ke].

  women, heavenly: 天女 [tennyo].

  wonder of wonders: 妙之妙 [myō no myō].

  wondrous: 妙 [myō]. 逞風流 [tei fūryū], literally, express wind and stream.

  wondrous, most: 極妙 [gokumyō].

  Wondrous Plateau: 妙高臺 [Myōkō Dai]. The abbot’s quarters at the Tiantong Monastery.

  wooden dipper, broken: 破木杓 [ha mokushaku]. Useless. Fully immersed in sitting.

  wooden stalk: 木橛 [bokuketsu].

  word vein: 語脈 [gomyaku]. Continuous expression. Ceaseless murmuring.

  word(s), turning: 轉語 [tengo]. Statement that crushes delusion and leads to liberation.

  words: 言端 [gontan], literally, edge of speech. 道底 [dōtei], literally, expression. 底 [tei] is a suffix meaning “that which is.” 言語 [gongo]. 言句 [gonku], literally, word and phrase. 句 [ku], literally, phrase. 1. Limited dualistic expressions, which are a hindrance to realization. 2. In Dōgen’s usage, the entire expression of enlightenment, including silence.

  words, after the: 句後 [kugo], literally, after the phrase.

  words, conversational: 通語 [tsūgo], literally, ordinary talk.

  words, golden: 金言 [kingen].

  words, profound: 玄談 [gendan].

  words, truthful: 誠言 [jōgon].

  words, with: 有句 [uku].

  words and phrases, confined to: 滯言滯句 [taigon taiku].

  words are all-inclusive: 語等 [gotō], literally, words that are equal.

  work: 功業 [kugō], literally, effect of the work. Accomplishment.

  work leader. See also officers, six.

  work of the way: 道業 [dōgō]. Activity of the way, understanding.

  work on: 修理す [shuri-su], literally, practice the principle. 撈摝(す) [rōroku(-su)], literally, scoop up and roll.

  worker: 行者 [anja]. Assistant.

  Worker Lu. See also Dajian Huineng.

  working. See also activity.

  working, part of the: 一造次 [ichi zōji], literally, one creating.

  world, all-embracing: 遍界 [hengai], literally, all over the world. 遍法界 [henhokkai], literally, all over the dharma world. Whole world of phenomena.

  world, dusty: 塵界 [jinkai]. Ordinary world. 塵勞 [jinrō], literally, dusty labor.

  world, entire: 盡界 [jinkai], 渾界 [konkai].

  world, floating: 浮世 [ukiyo].

  world, heavenly: 上界 [jōkai], literally, upper world.

  world, leave the dusty: 出塵 [shutsujin].

  world, material: 器世間 [kiseken]. Realm of insentient beings.

  world, nothing is hidden in the entire: 遍界不曾藏 [hengai fu sōzō].

  world beyond conditions: 格外 [kakugai], literally, outside frameworks. Beyond worldly scales or ordinary thinking.

  World-Honored One: Skt
., bhagavān. Transliteration: 薄伽梵 [Bagyabon]. Translation: 世尊 [Seson], literally, world-revered. One of the ten primary titles of the Buddha. 佛世尊 [Butsu Seson]; Buddha, the World-Honored One. Shākyamuni Buddha.

  world of blossoming flowers arises: 華開世界起 [kekai sekai ki]. A line in the transmission poem from Prajñātāra to Bodhidharma.

  world of phenomena, most honored in the: 法界中尊 [hokkai chū son].

  worldly life, renounce: See life, renounce worldly.

  worlds, billion: See billion worlds. worlds, four: 四天下 [shitenge]. Four mythological continents around Mount Sumeru.

  worlds, three: 三世 [sanze]. Past, present, and future.

  Wuji Liaopai: 無際了派 [Musai Ryōha]. 1149–1224, China. Dharma heir of Zhuoan Deguang, Linji School. Abbot of Mount Tiantong when Dōgen first visited the monastery.

  Wuxin: See Sixin Wuxin.

  Wuxue: See Cuiwei Wuxue.

  Wuzu Fayan: 五祖法演 [Goso Hōen]. d. 1104, China. Dharma heir of Haihui Shouduan, Linji School. Taught at Mount Wuzu, Qi Region (Hubei), and spread teachings of the Yangqi Order. His successors included Fuyan Qingyuan, Taiping Huiqin, and Yuanwu Keqin.

  Xiangshan Baojing: 香山寳静 [Kōzan Hōjō]. Ca. sixth century. Taught at Mount Xiang, Luoyang (Henan). Sent Dazu Huike to study with Bodhidharma.

  Xiangyan Zhixian: 香嚴智閑 [Kyōgen Chikan]. d. 898. Guiyang School. Ordained by Baizhang Huaihai and studied with Guishan Lingyou. Left Guishan and was enlightened by the sound of a pebble striking bamboo while he was sweeping at the graveyard of Nanyang Huizhong on Mount Wudang, Jun Region (Hubei). Became dharma heir of Guishan and taught at Xiangyan Monastery, Deng Region (Henan). His posthumous name is Great Master Xideng, 襲燈大師 [Shūtō Daishi].

  Xianlang: See Zuoxi Xian lang.

  Xiantong Era: 咸通年中 [Kantsū nenchū]. 860–873, Tang Dynasty, China. This is when Xuansha Shibei aspired to leave the household at age thirty. Signifies a particular time, also, anytime.

  Xiaoang: 蕭昂 [Shōgō]. Ca. sixth century, China. Known as the Governor of Guang Province, Liang Kingdom, who greeted Bodhidharma when he arrived from India.

  Xiaoliao: See Biandan Xiaoliao.

  Xinchang: 行昌 [Gyōshō]. Ca. seventh–eighth century, China. A student of Sixth Ancestor Huineng. Biography unknown.

  Xinghua Cunjiang: 興化存奬 [Kōke Sonshō]. 830–888, China. Dharma heir of Linji Yixuan, Linji School. Taught at Xinghua Monastery, Weifu (Hebei). Supervised the compilation of Linji Record. His posthumous name is Great Master Guanji, 廣濟大師 [Kōsai Daishi].

  Xingnian: See Shoushan Xingnian.

  Xingsi: See Qingyuan Xingsi.

  Xinlong: 靑龍 [Sheiryū]. A temple in Chang’an where monk Daoyin wrote a commentary on the Diamond Sūtra.

  Xiqian: See Shitou Xiqian.

  Xishan Liang: 西山亮 [Seizan Ryō]. Ca. eighth–ninth century, China. Dharma heir of Mazu Daoyi, Nanyue Line. Retreated to Mount Xi, also called Mount Shuangfeng, Huangmei, Qi Region (Hubei). Biography unknown.

  Xitang Zhizang: 西堂智藏 [Seidō Chizō]. 735–814, China. Dharma heir of Mazu Daoyi, Nanyue Line. Zhizang, Huahai, and Nanquan Puyuan were the three most outstanding students of Mazu, who praised the former two by saying, “Zang’s head is white, Hai’s head is black.” His posthumous name is Zen Master Dajiao, 大覺禪師.

  Xiujing: See Jingzhao Xiujing.

  Xiyun: See Huangbo Xiyun.

  Xuanjian: See Deshan Xuanjian.

  Xianjiao: See Yongjia Xianjiao.

  Xuansha Shibei: 玄沙師備 [Gensha Shibi]. 835–908, China. Third son of Xie Family, 謝三郎 [Sha Sanrō]. Engaged in fishing in childhood. Studied with Xuefeng Yicun and was called Ascetic Bei, 備頭陀 [Bi Zuda], for his severe observance of precepts. Celebrated by Dōgen for his statement “The entire world of the ten directions is one bright pearl.” Abbot of Xuansha Monastery, Fu Region (Fujian). Given title Great Master Zongyi, 宗一大師 [Sōichi Daishi] by the emperor.

  Xuantai: See Nanyue Xuantai.

  Xuanze: See Baoen Xuanze.

  Xuechuang Zongyue: 雪窓宗月 [Sessō Sōgetsu]. Ca. thirteenth century, China. Head monk at Tiantong Jingde Monastery when Dōgen was practicing there.

  Xuedou Zhijian: 雪竇智鑑 [Setchō Chikan]. 1105–1192, China. Dharma heir of Tiantong Zongjiao, Caodong School. Taught at Mount Xuedou, Ming Region (Zhejiang), where many students came to hear his dharma, including his famous dharma heir, Tiantong Rujing. As a boy, he saw the marks of the Buddha on his hands. As an adult, he became enlightened late one night despite seeing a hundred ghosts.

  Xuedou Zhongxian: 雪竇重顯 [Setchō Jūken]. 980–1052, China. Dharma heir of Zhimen Guangzuo, Yunmen School. Taught at Mount Xuedou, Ming Region (Zhejiang). As he was a noted poet, his selection of kōans became the basis of the Blue Cliff Record. His posthumous name was Zen Master Mingjiao, 明覺禪師 [Myōkaku Zenji].

  Xuefeng Yicun: 雪峯義存 [Seppō Gison]. 822–908, China. Dharma heir of Deshan Xuanjian, Qingyuan Line. Taught at Mount Xuefeng, Fu Region (Fujian), where his congregation of monks rose to fifteen hundred. He emphasized direct, wordless experience in his teaching. It was Xuefeng who famously tipped over the rice pot when his teacher Dongshan asked him whether he would strain the rice from the sand or the sand from the rice. His posthumous name is Great Master Zhenjiao, 眞覺大師 [Shinkaku Daishi].

  yaksha. See also guardians, eight types of.

  Yama, King: Skt. 琰魔王 [Emma Ō]. 閻羅王 [Enra Ō]. Lord of hell.

  Yang Wengong: 楊文公 [Yō Bunkō]. 楊億 [Yō Oku]. 974?–1020?, China. Poet and government official. Lay student of Shoushan Xingnian, Linji School. Supervised Jingde Record of Transmission of the Lamp.

  Yangqi Fanghui: 楊岐方會 [Yōgi Hōe]. 993–1046, China. Dharma heir of Ciming Chuyuan, Linji School. Taught at Mount Yangqi, Yuan Region (Jiangxi). Regarded as founder of the Yangqi Order of the Linji School. He became a monk after he got into trouble as a tax administrator and was forced to flee the city. He taught that enlightenment is to be found in everyday events.

  Yangshan Huiji: 仰山慧寂 [Gyōzan/Kyōzan Ejaku]. 803–887, China. Opposed by his parents, he cut off two fingers to show his determination to become a monk. When young, studied with Baizhang Huaihai. He was like Shāriputra, who gave one hundred answers to ten questions, and he was called Small Shākyamuni. Attending Guishan Lingyou, he spent three years watching over a buffalo. Became dharma heir of Guishan. Taught at Mount Yang, Yuan Region (Jiangxi). Sometimes said to have had prophetic talents, he also used symbolic circular diagrams in his teaching. Guiyang School was partly named after him.

  Yanguan Qi’an: 鹽官齊安 [Engan Sai’an]. 750–842, China. Dharma heir of Mazu Daoyi, Nanyue Line. He had an unusual appearance, and Mazu recognized him as a “great vessel.”Taught at Haichang Monastery, Yanguan, Hang Region (Zhejiang). Known as an accomplished teacher of the precepts. The famous kōan of the rhinoceros fan—”If the fan is broken, then bring me the rhinoceros”—is his teaching. His posthumous name is National Teacher Qi’an, 齊安國師 [Seian Kokushi].

  Yanhui: 顔回 [Gankai]. Top student of Confucius. Lived in poverty, enjoyed the Heaven’s decree, and engaged in virtuous conduct.

  Yantou Quanhuo: 巖頭全奯 [Gantō Zenkatsu]. 828–887, China. Dharma heir of Deshan Xuanjian. Traveled widely with his friend Xuefeng Yicun. Taught at Yantou near Lake Dongting (Hunan), where many monks came to study with him. He was attacked and killed by bandits while sitting in meditation. Without losing his composure he made a great shout that could be heard ten miles away.

  Yanzhao: See Fengxue Yanzhao.

  Yaoshan Weiyan: 藥山惟儼 [Yakusan Igen]. 745–828, China. He was an earnest student of the precepts, but when he grew weary of the repetitive observances, he went to study with Shitou Xiqian, Qingyuan Line, and became his dharma heir. Taught at Mount Yao, Feng Region (Hunan). Noted by Dōgen for replying to a monk that during meditation he thought of not-thinking, which is beyond thinking. Once, when the
monks entered the hall to hear his lecture, he descended the dharma seat without saying a word. His posthumous name is Great Master Hongdao, 弘道大師 [Kōdō Daishi].

  Yefu Daochuan: 治父道川 [Yafu Dōsen]. Ca. eleventh–twelfth century, China. Dharma heir of Jingin Jicheng, Linji School.

  Yicun: See Xuefeng Yicun.

  yin and yang: C. 陰陽 [in’yō]. 二柄 [nihei], literally, two stems, two powers. Passive and active forces.

  Yinfeng: See Deng Yinfeng.

  Ying’an Tanhua: 應菴曇華 [Ōan Donge]. 1103–1163, China. Dharma heir of Huqiu Shaolong, Linji School. Taught at Mount Tiantong (Zhejiang). Regarded as one of the Two Nectar Gates of Linji School, along with Dahui Zonggao.

  Yiqing: See Touzi Yiqing.

  Yixuan: See Linji Yixuan.

  Yizhong: See Sanping Yizhong.

  Yō Kōshū: 楊光秀. Ca. thirteenth century, Japan. An early lay student of Dōgen’s. Resided in Kyūshū Island. Further biography unknown.

  yojana: Skt. 由旬 [yujun]. Measuring unit. Seven to nine miles. Distance for an ancient king to travel per day.

  Yongjia Xuanjiao: 永嘉玄覺 [Yōka Genkaku]. d. 713. Came from Yongjia Prefecture, Wen Region (Zhejiang). After studying the Tiantai meditation of the Lotus School, he studied Zen. Upon meeting and exchanging a few words with Sixth Ancestor Huineng, he received dharma transmission and stayed overnight at his community, so he was called Overnight Jiao (Awakening). He went back to Wen Region and taught. Wrote a poem, “Song of the Realization of the Way.” His posthumous name is Great Master Zhenjiao, 眞覺大師 [Shinkaku Daishi].

  Yongping Era: 永平年中 [Eihei nenchū]. In the tenth year of the Yongping Era [67 C.E.] during the reign of Emperor Xiaoming of the Later Han Dynasty, Buddhism was formally introduced to China from India.

  Yoshimine Temple: 吉峰寺 /吉嶺寺 [Yoshimine-dera, also Kippō-ji]. Located in Echizen Province, Japan. Dōgen’s community resided in the thatched-roof building of this abandoned temple while the nearby Daibutsu Monastery was under construction.

  you and I are just this: 儞我渠 [niga ko].

  you have attained my marrow: See marrow, you have attained my.

  Yuanguan: See Liangshan Yuanguan.

  Yuanwu Keqin: 圜悟克勤 [Engo Kokugon]. 1063–1135, China. Also called Jiashan. Dharma heir of Wuzu Faya n, Linji School. Taught at Jiashan Monastery (Hunan). Had over one thousand students. Compiled the Blue Cliff Record by adding comments and verses to Xuedou’s one hundred cases. His posthumous name is Zen Master Zhenjiao, 眞覺禪 師 [Shinkaku Zenji].