welcome (this soul).]

Needless to say that ancestor-worship, although adopted in China and
Japan into Buddhism, is not of Buddhist origin. Needless also to say
that Buddhism discountenances suicide. Yet in Japan, anxiety about the
condition of the soul of the departed often caused suicide--or at least
justified it on the part of those who, though accepting Buddhist dogma,
might adhere to primitive custom. Retainers killed themselves in the
belief that by dying they might give to the soul of their lord or lady,
counsel, aid, and service. Thus in the novel Hogen-nomono-gatari, a
retainer is made to say after the death of his young master:--'Over the
mountain of Shide, over the ghostly River of Sanzu, who will conduct
him? If he be afraid, will he not call my name, as he was wont to do?
Surely better that, by slaying myself, I go to serve him as of old, than
to linger here, and mourn for him in vain.'

In Buddhist household worship, the prayers addressed to the family
Hotoke proper, the souls of those long dead, are very different from the
addresses made to the Shin-botoke. The following are a few examples:
they are always said under the breath:

'Kanai anzen.' [(Vouchsafe) that our family may be preserved.]

'Enmei sakusai.' [That we may enjoy long life without sorrow.]

'Shobai hanjo.' [That our business may prosper.] [Said only by merchants
and tradesmen.]

'Shison chokin.' [That the perpetuity of our descent may be assured.]