[18] The word “sotoba” is identical with the Sanscrit “stûpa.” Originally a mausoleum, and later a simple monument—commemorative or otherwise,—the stûpa was introduced with Buddhism into China, and thence, perhaps by way of Korea, into Japan. Chinese forms of the stone stûpa are to be found in many of the old Japanese temple-grounds. The wooden sotoba is only a symbol of the stûpa; and the more elaborate forms of it plainly suggest its history. The slight carving along its upper edges represents that superimposition of cube, sphere, crescent, pyramid, and body-pyriform (symbolizing the Five Great Elements), which forms the design of the most beautiful funeral monuments.
[19] These relations of the elements to the Buddhas named are not, however, permanently fixed in the doctrine,—for obvious philosophical reasons. Sometimes Sakyamuni is identified with Ether, and Amitâbha with Air, etc., etc. In the above enumeration I have followed the order taken by Professor Bunyiu Nanjio, who nevertheless suggests that this order is not to be considered perpetual.
[20] The above prayer is customarily said after having read a sûtra, or copied a sacred text, or caused a Buddhist service to be performed.
[21] Dai-en-kyō-chi (Âdarsana-gñâna). Amida is the Japanese form of the name Amitâbha.
[22] “Great (or Noble) Elder Sister” is the meaning of the title dai-shi affixed to the kaimyō of a woman. In the rite of the Zen sect dai-shi always signifies a married woman; shin-nyo, a maid.
[23] This kaimyō, or posthumous name, literally signifies: Radiant-Chastity-Beaming-Through-Luminous-Clouds.
[24] The Supreme Wisdom; the state of Buddhahood.
[25] San-Akudō,—the three unhappy conditions of Hell, of the World of Hungry Spirits (Pretas), and of Animal Existence.
[26] “Haijō Kongō” means “the Diamond of Universal Enlightenment:” it is the honorific appellation of Kūkai or Kobodaishi, founder of the Shingon-Shū.
[27] From a Zen sotoba.