Question
Dear Master Kosen,
I would like to ask you to clarify some technical details of Zen terminology.
The word “Zen” derives from “dhyana,” which means meditation or concentration (if I understand correctly). It seems important to know its meaning…
Where do other “Zen” words come from, such as:
- samu (work)
- satori (awakening)
- genmai (rice soup)
- kyosaku (the stick)
- eko (the ceremonial chant)
- shiho (Dharma transmission)
… and any others you like. The more learned you are, the more there are, I suppose…
And in the same vein, but just out of curiosity, what do the following words originally mean:
- chukai (at the end of the kyosaku period)?
- kaijo (at the end of morning zazen)?
Thank you for enlightening me.
Anonymous
Answer from Master Kosen
To ensure the answers were accurate, I asked my disciple, Master Ryurin Desmur,
http://www.dojozen-lyon.fr/zen-lyon/ryurin.html
who speaks fluent Chinese.
Here are his answers:
Kosen
Indeed, as you write, the word “Zen” does come from the Sanskrit word “dhyana,” which can be translated as “concentration” or “meditation.” However, it should be noted that many great Zen masters, such as Masters Nyojo (1162–1228), Dogen (1200–1253), and Menzan, did not particularly like the designation “Zen” or “dhyana,” which they considered too restrictive. This term, Sinicized as “Chan” and then Japanized as “Zen” from the Sanskrit “dhyana,” only partially conveys the dimension of the true teaching transmitted from awakened being (Buddha) to awakened being (Buddha). They considered that the Buddha’s true zazen must be practiced from the spirit of awakening, and that it is not a matter of training in a limited practice of meditation and concentration, still seeking a temporary way to alleviate stress or suffering, or pursuing some kind of personal development through successive stages, as was already often the case in their time.
There are quite a few words used in Zen practice. They form a kind of jargon with obvious usefulness, but it is indeed sometimes good to know more precisely what they designate, to avoid using these “Zen” words mechanically and meaninglessly.
The word “samu” designates all the tasks or affairs, “mu,” that need to be done, “sa,” in a community gathering to practice Zen. The full traditional expression is “fushin samu,” with “fu” meaning “universal, for everyone” and “shin” meaning “invitation.” Thus everyone participates, according to the tasks that need doing, in manual work and other affairs, allowing Zen practice to proceed smoothly overall. Fushin samu is an integral part of that practice.
The word “satori” comes from the Japanese verb “satoru,” meaning “understand, perceive, discern.” In Zen it is often used with the meaning “awakening,” although we also sometimes speak of satoris in the plural, meaning successive awakenings in a Zen practitioner’s life. The satoris of disciples who later became great masters vividly illustrate a very important relationship in Zen: a master helping a disciple awaken, and a disciple having faith in the master. Regarding the word “satori,” Master Taisen Deshimaru also spoke of “awakening to cosmic truth.”
The word “genmai” literally means whole (gen) rice (mai). Genmai is the traditional soup, a true medicine for body and mind, made from brown rice and vegetables. This simplest and most nourishing food symbolizes the simple life of the Zen monk, who needs only the essential, “gen” (this word also means origin or source), to live the physical and spiritual dimensions of being human.
The word “kyosaku” means stick, “saku,” while “kyo” means alarm or alertness. It is the stick used to strike the right shoulder and then the left to keep practitioners awake and vigilant. A kyosaku strike during zazen has both an invigorating and calming effect.
The word “eko” literally means “transfer toward” or “turn toward.” It is a kind of dedication or vow directed toward all beings, recited after zazen. There are different ekos, such as the Fueko, where “fu” means “universal.” In it, we vow to extend the merits of this invocation to ourselves and all beings, with the aim of realizing the Buddha Way together.
The term “shiho” means transmission, “shi,” of the Buddha’s teaching or Dharma, “ho.” This transmission takes place from master to disciple and mind to mind during an intimate ceremony.
The last two terms for which you would like a literal translation are spoken at precise moments during zazen practice.
The first word, “chukai,” is addressed to those responsible for giving the kyosaku. When the master or practice leader says it, they are to come forward, bow, and return the kyosakus to the altar.
Literally, “chukai” means “remove, take off,” with the word kesa originally implied. Thus, “chukai” first meant “take off one’s kesa,” then came to designate the periods of rest following practice, when the large kesa is normally removed.
The second word, “kaijo,” literally means “opening of stillness” or “release of silence.” It is spoken at the end of zazen by the master or zazen leader and indicates that the drum should be sounded (the number of strikes indicating the time), followed by the other percussion instruments called metal and/or wood.
I hope you enjoy reading this.
Ryurin
Kosen