BODHISATTVA (litt. “awakened being”)
The being who awakens through his practice and, through this awakening, helps all existences. Thus whatever he does, unconsciously and naturally, is determined by compassion and supported by wisdom. The bodhisattva renounces his own liberation as long as not all beings are saved. His professed faith is : “Together, all of us together…”
DHARMA
The manifestation of reality, the natural law of the universe, a law which is well beyond human laws and which rules our world and all its existences. The Buddha awakened to this law, and then taught and transmitted this awakening.
For this reason the term Dharma is also used for the teaching of the masters and patriarchs, a teaching which expresses universal truth.
DOJO (litt. “room of the Way”)
The hall where zazen is practised, in the heart of the monastery, in a quiet place, conducive to the contemplation which is zazen.
GENMAI
The traditional rice soup which is eaten every morning after zazen. Eating the genmai is a ceremony : it is eaten in silence, after reciting a sutra, and in great concentration.
KESA (from the Sanskrit KASAYA : “earth colour”)
By origin the kesa is the garment that the Buddha wore, after collecting discarded pieces of fabric, dying them with earth (hence the colour) and meticulously assembling them into a whole stitch by stitch. Since then the kesa has been transmitted from master to disciple and has become the monk’s garment, a symbol of transmission and of teaching. Sewing the kesa requires that we follow very precise rules handed down by tradition. We generally sew it ourselves with the great concentration of the zazen mind. Thus the monk takes care of his kesa, respects it and wears it for zazen.
KUSEN
The oral teaching given by the master to his disciples, in the dojo, during zazen. It is neither a talk, nor a lecture nor literature. The sentences are simple, short, straightforward. The kusen speaks directly to the heart of the disciple, to the deepest part of his brain and not to his intellect. Thus it is not a text to be read, but something that springs directly from the practice and the profound mind of the master. Only an authentic master of transmission can create a kusen from the bottom of universal truth.
MONDO
The opportunity, for the disciple, to ask the master a question on some aspects of his teaching and their realisation in daily life, or a clarification regarding his practice. It takes place in the dojo, during zazen, in the presence of the sangha.
SAMU (litt. “service through work”)
Selfless activity, assisting the sangha; the chores of daily life in the temple : cooking, cleaning, working in the vegetable garden, washing the dishes, etc. It is practised in the spirit of the Buddha Way, with a still and concentrated mind. It is the continuation of zazen in the activities.
SESSHIN (litt. “concentration of the mindful heart”)
On a day-to-day basis, practice at the monastery is divided between zazen in the morning and evening and the activities of daily life. The sesshin is almost entirely devoted to zazen and teaching (kusen, teisho, mondo…). During a sesshin we are given an opportunity to retreat into ourselves in silence and concentration, without being cut off from the others, since we all practice together. Sesshin means becoming intimate with ourselves and encountering our profound nature, which is Buddha nature, shared by all the existences of the universe.
SHIHO
Zen has always been transmitted outside the scriptures, from master to disciple, without interruption since Buddha Shakyamuni 2 600 years ago. The shiho is the certificate of this transmission, guaranteeing the authenticity of the teaching.
SHOSAN
The master speaks freely about the Dharma in the presence of his disciples, around a cup of tea. Issues concerning the teaching or questions on life in the monastery are raised.
SUTRA (litt. “guiding thread”)
The sutras are the Buddha’s teachings, transcribed by his disciples. They are studied to illuminate our practice and are chanted during ceremonies
TEISHO
The master raises, puts forward and develops a point of the Dharma in the form of a lecture.
ZAZEN (litt. “sitting in peaceful silence”)
The essence, the root of Zen practice. Sitting cross-legged, with the back straight, our outbreath is long, deep, quiet; as we let the thoughts pass, the mind calms down and becomes clear. It is freed and we reach a vast consciousness. Zazen is the Buddha’s posture of awakening. It is the return to the normal condition of body and mind in unity with all things.
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