Kagyü (bka’-rgyud-pa), Tib., lit. “oral transmission lineage”; one of the four principal schools of Tibetan Buddhism. The central teaching of this school is the “great seal” (mahāmudrā) and the six dharmas of Nāro­pa. The teachings were brought to Tibet from India in the 11th century by Marpa. Gampopa, a student of Mi­larepa’s, organized them into the Kagyü school. From this school is derived that of the Karma Kagyü and others. The school places particular value on the direct transmission of in­struction from teacher to disciple.

Kalpa Skt.; world cycle, world age (Pali, kappa); term for an endlessly long period of time, which is the basis of Buddhist time reckoning. The length of a kalpa is illustrated by the following simile: suppose that every hundred years a piece of silk is rubbed once on a solid rock one cubic mile in size; when the rock is worn away by this, one kalpa will still not have passed.

A kalpa is divided into four parts: the arising of a universe, the continuation of the arisen universe, the demise of that universe, the continuation of chaos. In the period of the arising of a universe, individual worlds with their sentient beings are formed. In the second period sun and moon come into being, the sexes are distin­guished, and social life develops. In the phase of universal demise, fire, water, and wind de­stroy almost everything. The period of chaos is that of total annihilation.

Karma Skt., lit. “deed” (Pali, kamma). Universal law of cause and effect, which accord­ing to the Buddhist view takes effect in the fol­lowing way: “The deed (karma) produces a fruit under certain circumstances; when it is ripe, then it falls upon the one responsible. For a deed to produce its fruit, it must be morally good [kushala] or bad [akushala] and be condi­tioned by a volitional impulse, in that it leaves a trace in the psyche of the doer, leading his destiny in the direction determined by the effect of the deed. Since the time of ripening generally exceeds a lifespan, the effect of actions is neces­sarily one or more rebirths, which together con­stitute the cycle of existence (samsāra)” (trans. from German ed. of Die Religionen Indiens, vol. 3, A. Bareau, 1964, 41).

The effect of an action, which can be of the nature of body, speech, or mind, is not primarily determined by the act itself but rather particu­larly by the intention of the action. It is the in­tention of actions that cause a karmic effect to arise. When a deed cannot be carried out but the intention toward it exists, this alone produces an effect. Only a deed that is free from desire, hate, and delusion is without karmic effect. In this connection it should be noted that good deeds also bring “rewards,” engendering karma and thus renewed rebirth. In order to liberate oneself from the cycle of rebirth, one must refrain from both “good” and “bad” deeds.

Karunā (karunā) Skt., Pali; compassion, active sympathy, gentle affection. The outstand­ing quality of all bodhisattvas and buddhas; one of the four brahma-vihāras. Compassion ex­tends itself without distinction to all sentient be­ings. It is based on the enlightened ex­perience of the oneness of all beings. Karunā must be accompanied by wisdom (prajñā) in order to have the right effect. The virtue of com­passion is embodied in the bodhisattva Avalokiteshvara.

Karunā is often translated as “pity” or “sym­pathy”; since these notions tend to suggest pas­sive attitudes that do not contain the quality of active help that is an essential part of karunā, the concept of “compassion” is more suitable.

Kōan Jap., lit., “public notice”; the Chinese kung-an originally meant a legal case constitut­ing a precedent. In Zen a kōan is a phrase from a sūtra or teaching on Zen realization, an episode from the life of an ancient master, a mondō or a hossen—whatever the source, each points to the nature of ultimate reality. Essential to a kōan is paradox, i.e., that which is “beyond” (Gk., para) “thinking” (Gk., dokein), which transcends the logical or concep­tual. Thus, since it cannot be solved by reason, a kōan is not a riddle. Solving a kōan requires a leap to another level of comprehension.

Kōans have been used in Zen as a systematic means of training since around the middle of the 10th century. Since the kōan eludes solution by means of discursive understanding, it makes clear to students the limitations of thought and eventually forces them to transcend it in an intuitive leap, which takes them into a world be­yond logical contradictions and dualistic modes of thought. On the basis of this experience, students can demonstrate their own solution of the kōan to the master in a dokusan spontaneous­ly and without recourse to preconceived no­tions. The word or expression into which a kōan resolves itself when one struggles with it as a means of spiritual training is called the wato (Chin., hua-tou). It is the “punch line” of the kōan. In the famous kōan “Chao-chou, Dog,” for example, mu is the wato. Many longer kōans have several watos.

In general, kōan practice is associated with the Rinzai school, however kōans have also been used, both in China and Japan, in the Sōtō school. To begin with, kōan practice prevents a student from falling back after a first enlightenment ex­perience into “everyman’s consciousness”; beyond that, it helps the student to deepen and extend his or her realization.

Lama (bla-ma), Tib., lit., “none above”; in Tibetan Buddhism a religious master, or guru, venerated by his or her students, since he or she is an authen­tic embodiment of the Buddhist teachings. The term lama is used for the Sanskrit guru in the traditional Indian sense, but includes still fur­ther meanings. For the Vajrayāna, the lama is particularly important, since his or her role is not only to teach rituals but also to conduct them. As spiritual authority, the lama can be the head of one or several monasteries and possess political in­fluence. The spiritual “value” of the lama is indicated by the honorific title rinpoche (“greatly precious”), which is bestowed upon es­pecially qualified masters. Today, however, lama is often used as a polite form of address for any Tibetan monk, regardless of the level of his spiritual development.

The traditional training of a lama includes many years of study of the various disciplines of Buddhist philosophy and meditation. Only after completion of a so-called retreat of more than three years was the lama finally authorized to refer to him- or herself as such and to transmit knowledge to others.