🧚 Morning Awakening After a Night’s Rest in a Temple, part 1 · page 2

18.—_Hibiki no koë ni ozuru ga gotoshi.103 _ Even as the echo answers to the voice.104 [17]105

[17] Referring to the doctrine of cause-and-effect.106 The philosophical beauty of the comparison will be appreciated only if we bear in mind that even the _tone_ of the echo repeats the tone of the voice.107

19.—_Hito wo tasukéru ga shukhé no yuku.108 _ The task of the priest is to save mankind.109

20.—_Hi wa kiyurédomo tō-shin wa kiyédzu.110 _ Though the flame be put out, the wick remains.111 [18]112

[18] Although the passions may be temporarily overcome, their sources remain.113 A proverb of like meaning is, _Bonnō no inu oëdomo sarazu:_ “Though driven away, the Dog of Lust cannot be kept from coming back again.”114

21.—_Hotoké mo motowa bonbu.115 _ Even the Buddha was originally but a common man.116

22.—_Hotoké ni naru mo shami wo beru.117 _ Even to become a Buddha one must first become a novice.118

23.—_Hotoké no kao mo sando.119 _ Even a Buddha’s face,—only three times.120 [19]121

[19] This is a short popular form of the longer proverb, _Hotoké no kao mo sando nazuréba, hara wo tatsu:_ “Stroke even the face of a Buddha three times, and his anger will be roused.”122

24.—_Hotoké tanondé Jigoku é yuku.123 _ Praying to Buddha one goes to hell.124 [20]125

[20] The popular saying, _Oni no Nembutsu_,—“a devil’s praying,”—has a similar meaning.126

25.—_Hotoké tsukutté tamashii irédzu.127 _ Making a Buddha without putting in the soul.128 [21]129

[21] That is to say, making an image of the Buddha without giving it a soul.130 This proverb is used in reference to the conduct of those who undertake to do some work, and leave the most essential part of the work unfinished.131 It contains an allusion to the curious ceremony called _Kai-gen_, or “Eye-Opening.”132 This _Kai-gen_ is a kind of consecration, by virtue of which a newly-made image is supposed to become animated by the real presence of the divinity represented.133

26.—_Ichi-ju no kagé, ichi-ga no nagaré, tashō no en.134 _ Even [the experience of] a single shadow or a single flowing of water, is [made by] the karma-relations of a former life.135 [22]136

[22] Even so trifling an occurrence as that of resting with another person under the shadow of a tree, or drinking from the same spring with another person, is caused by the karma-relations of some previous existence.137

27.—_Ichi-mō shū-mō wo hiku.138 _ One blind man leads many blind men.139 [23]140

[23] From the Buddhist work _Dai-chi-dō-ron_.—The reader will find a similar proverb in Rhys-David’s “_Buddhist Suttas_” (Sacred Books of the East), p. 173,—together with a very curious parable, cited in a footnote, which an Indian commentator gives in explanation.141

28.—_Ingwa na ko.142 _ A karma-child.143 [24]144

[24] A common saying among the lower classes in reference to an unfortunate or crippled child.145 Here the word _ingwa_ is used especially in the retributive sense.146 It usually signifies evil karma; _kwahō_ being the term used in speaking of meritorious karma and its results.147 While an unfortunate child is spoken of as “a child of _ingwa_,” a very lucky person is called a “_kwahō-mono_,”—that is to say, an instance, or example of _kwahō_.148

29.—_Ingwa wa, kuruma no wa._ Cause-and-effect is like a wheel.149 [25]150

[25] The comparison of _karma_ to the wheel of a wagon will be familiar to students of Buddhism.151 The meaning of this proverb is identical with that of the _Dhammapada_ verse:—“If a man speaks or acts with an evil thought, pain follows him as the wheel follows the foot of the ox that draws the carriage.”152

30.—_Innen ga fukai.153 _ The karma-relation is deep.154 [26]155

[26] A saying very commonly used in speaking of the attachment of lovers, or of the unfortunate results of any close relation between two persons.156

31.—_Inochi wa fū-zen no tomoshibi.157 _ Life is a lamp-flame before a wind.158 [27]159

[27] Or, “like the flame of a lamp exposed to the wind.”160 A frequent expression in Buddhist literature is “the Wind of Death.”161

32.—_Issun no mushi ni mo, gobu no tamashii.162 _ Even a worm an inch long has a soul half-an-inch long.163 [28]164

[28] Literally, “has a soul of five _bu_,”—five _bu_ being equal to half of the Japanese inch.165 Buddhism forbids all taking of life, and classes as _living_ things (_Ujō_) all forms having sentiency.166 The proverb, however,—as the use of the word “soul” (_tamashii_) implies,—reflects popular belief rather than Buddhist philosophy.167 It signifies that any life, however small or mean, is entitled to mercy.168

33.—_Iwashi[29] no atama mo shinjin kara.169 _ Even the head of an _iwashi_, by virtue of faith, [will have power to save, or heal].170

[29] The _iwashi_ is a very small fish, much resembling a sardine.171 The proverb implies that the object of worship signifies little, so long as the prayer is made with perfect faith and pure intention.172

34.—_Jigō-jitoku.173 _[30] The fruit of ones own deeds [in a previous state of existence].174

[30] Few popular Buddhist phrases are more often used than this.175 _Jigō_ signifies ones own acts or thoughts; _jitoku_, to bring upon oneself,—nearly always in the sense of misfortune, when the word is used in the Buddhist way.176 “Well, it is a matter of _Jigō-jitoku_,” people will observe on seeing a man being taken to prison; meaning, “He is reaping the consequence of his own faults.”177

35.—_Jigoku dé hotoké.178 _ Like meeting with a Buddha in hell.179 [31]180

[31] Refers to the joy of meeting a good friend in time of misfortune.181 The above is an abbreviation.182 The full proverb is, _Jigoku dé hotoké hotoke ni ōta yo da_.183

36.—_Jigoku Gokuraku wa kokoro ni ari.184 _ Hell and Heaven are in the hearts of men.185 [32]186

[32] A proverb in perfect accord with the higher Buddhism.187

37.—_Jigoku mo sumika.188 _ Even Hell itself is a dwelling-place.189 [33]190

[33] Meaning that even those obliged to live in hell must learn to accommodate themselves to the situation.191 One should always try to make the best of circumstances.192 A proverb of kindred signification is, _Sumeba, Miyako:_ “Wheresoever ones home is, that is the Capital [or, imperial City].”193

38.—_Jigoku ni mo shiru bito.194 _ Even in hell old acquaintances are welcome.195

39.—_Kagé no katachi ni shitagau gotoshi.196 _ Even as the shadow follows the shape.197 [34]198

[34] Referring to the doctrine of cause-and-effect.199 Compare with verse 2 of the _Dhammapada_.200

40.—_Kané wa Amida yori bikaru.201 _ Money shines even more brightly than Amida.202 [35]203

[35] Amitâbha, the Buddha of Immeasurable Light.204 His image in the temples is usually gilded from head to foot.—There are many other ironical proverbs about the power of wealth,—such as _Jigoku no sata mo kané shidai:_ “Even the Judgments of Hell may be influenced by money.”205

41.—_Karu-toki no Jizō-gao; nasu-toki no Emma-gao.206 _ Borrowing-time, the face of Jizō; repaying-time, the face of Emma.207 [36]208

[36] Emma is the Chinese and Japanese Yama,—in Buddhism the Lord of Hell, and the Judge of the Dead.209 The proverb is best explained by the accompanying drawings, which will serve to give an idea of the commoner representations of both divinities.210

42.—_Kiité Gokuraku, mité Jigoku.211 _ Heard of only, it is Paradise; seen, it is Hell.212 [37]213

[37] Rumor is never trustworthy.214

43.—_Kōji mon wo idézu: akuji sen ni wo hashiru.215 _ Good actions go not outside of the gate: bad deeds travel a thousand _ri_.216

44.—_Kokoro no koma ni tadzuna wo yuru-suna.217 _ Never let go the reins of the wild colt of the heart.218

45.—_Kokoro no oni ga mi wo séméru.219 _ The body is tortured only by the demon of the heart.220 [38]221