Tigers, Devils, andFools:諺

A Guide to JapaneseProverbsことわざ

虎

鬼

馬鹿

Edward Trimnell

Beechmont CrestPublishing

Cincinnati, Ohio

www.beechmontcrest.com

Copyright © 2004 by Beechmont CrestPublishingAll rights reservedFirst edition, 2004

ISBN 0-9748330-2-9

Contents

Introduction 4

Japanese Proverbs 7

Introduction

We English-speakers have grown skeptical ofthe power of proverbs. Most of us would roll oureyes at someone who seriously uttered a phraselike, “A stitch in time saves nine,” “The earlybird gets the worm,” or “Neither a borrower nora lender be.” Although we all recognize thesesayings and know what they mean, these short,pithy bits of homespun philosophy seemhopelessly locked in the amber of a bygone era.The old one about the early bird sounds likesomething that grandma or grandpa might havesaid.

Japanese proverbs, on the other hand,have remained far more relevant incontemporary language than their Englishcounterparts. One encounters proverbsfrequently in Japan, in newspapers, business

negotiations, and daily conversations. A salariedoffice worker may emphasize the need to movequickly on the development of a new productwith the phrase hayai mono gachi. Parentsadmonish their more unfocused offspring withthe expression tagei wa mugei. And there are ahost of Japanese proverbs that cover friendship,enmity, and romantic relationships. You willeventually hear most of them used, provided thatyou speak Japanese for enough years for all theapplicable situations to arise.

Some Japanese speakers seem toregard a mastery of the proverbs as a sign that aforeign speaker has “really” learned thelanguage. I worked for a Japanese automotivecomponents maker a number of years ago. Oneof my colleagues, a thirtyish corporate samurainamed Yoshi, delighted in quizzing me on myknowledge of the proverbs. I remember hisparticular satisfaction one day at having stumpedme with gyofu no ri—an expression that youwill find within these pages, along with manyothers.

Like most gaijin, I enjoy learningJapanese slang; but I must confess a clearpreference for the proverbs. Slang expressionshave a limited shelf life. Much of the Japaneseslang that I learned in the early

1990s is already passing from the scene. Theproverbs, by contrast, have staying power.Many of them have been around forgenerations, and continue to hold their value aslinguistic currency.

Even if you never have the opportunitiesto use all of the proverbs you are about to learn,they will give you some illuminating insights intoJapanese culture. One of the first things you arelikely to notice is that many of the proverbscontradict other proverbs. The Japanese, justlike the Americans, Britons, and Canadians,struggle with conflicting ideas and sentiments.The Japanese have proverbs that are boldlyoptimistic about human nature—and others thatare darkly pessimistic about it. There areproverbs in this book that advocate groupharmony, and at least a few that argue forrugged individualism.

The time you spend familiarizingyourself with the Japanese proverbs, orkotowaza, is sure to pay dividends in the longrun. Enjoy the journey.

日本語

の

諺

JapaneseProverbs

A

abata mo ekubo

痘痕もえくぼあばたもえくぼ

“Love is blind.”

A n abata is a pockmark, and an ekubo is adimple. A literal translation of this proverb wouldbe “Pockmarks are seen as dimples.” Whenstruck by Cupid’s arrows, even the negativetraits of one’s true love are seen in a positivelight.

abunai koto wa kega no uchi

危ない事は怪我のうちあぶないことはけがのうち

“To knowingly flirt with danger invites injury.”

Japanese culture tends to show a preference forcaution over recklessness. If you know that asituation is dangerous and you move forwardanyway, then you have only yourself to blame.(A proverb with a similar meaning is Kunshiayauki ni chikayorazu = “The wise manavoids danger.”)

ahō no hanashi-gui

阿呆の話食いあほうのはなしぐい

“A fool believes everything.”

Ahō is a pejorative word that means “idiot” inJapanese. The above proverb notes that foolsare gullible, and will react predictably towhatever they hear. Ahō no hanashi-gui isused as an admonishment to engage in healthyskepticism.

AISATSU YORI ENSATSU

挨拶より円札あいさつよりえんさつ

“Yen notes are better than compliments.”

We all love to be praised, but praises don’t fillthe belly. Cold, hard cash is always preferable tomere compliments.

aisatsu wa toki no ujigami

挨拶は時の氏神あいさつはときのうじがみ

“A word of mediation at the right time isblessed.”

When there is tension and enmity in the air, aconciliatory word or two can avoid an open

conflict. People who know when and how tobring understanding to tense situations areextremely valuable…Blessed are thepeacemakers.

Note: An 氏神 ujigami is the local god of avillage.

AITE NO NAI KENKA WA DEKINU

相手の無い喧嘩はできぬあいてのないけんかはできぬ

“There must be two parties to a quarrel.”

Both parties usually bear some fault in a quarrel.

Although one of the parties may provoke theother, you can always avoid a quarrel bywalking away….It takes two to tango.

aka de shinda mono wa nai

垢で死んだ者は無いあかでしんだものはない

“No one has ever died from dirt.”

Every culture shows disdain for those with poorpersonal hygiene habits, and Japanese culture isno exception in this regard. However, somepeople don’t like bathing; and the above proverbis often cited by such individuals as an excusefor their ways. Aka de shinda mono wa nai isalso used in sarcasm when referring to people

who need to pay more attention to personalcleanliness.

akago no te o hineru

赤子の手を捻るあかごのてをひねる

“Like taking candy from a baby”

The literal translation of akago no te o hineruis “to twist a baby’s arm.” This proverb oftenconveys the idea of easily taking advantage, orpicking on, someone who is too weak or naïve toprotect himself. However, it can also refer tosomething that is simply easy to do, without themore sinister connotation.

AKKA WA RYŌKA O KUCHIKU SURU

悪貨は良貨を駆逐する。あっかはりょうかをくちくする

“Bad money drives out good money.”

Shady business practices can discourage honestbusinesspersons from investing in a project.Underworld elements, once involved, quicklymove to dominate an economic activity and ruinit for honest merchants and tradesmen.

Notes: 悪貨 akka = bad money; 良貨 ryōka =good money 駆逐する kuchiku suru = to driveout; to expel

akuji senri o hashiru

悪事千里を走るあくじせんりをはしる

“The evil act travels a thousand ri.”

The benevolent acts that people perform oftengo unnoticed. However, the news of a singlemalevolent act circulates quickly.

Note: A 里 r i is an obsolete unit of landmeasurement (2.44 miles).

akusen mi ni tsukazu

悪銭身につかずあくせんみにつかず

“Ill-gotten money is soon spent.”

People who acquire money by illegitimate orshady means never seem to hold on to it. Mostof them are spendthrifts who quickly burnthrough every bit of money that they havemanaged to acquire. Perhaps this is becausemoney that is not gained through legitimatemeans is less valued by its possessor.

Note: 銭zeni is a term for money ( お金o-kane)that was used frequently during the Edo Period(1603 – 1867).

ame futte ji katamaru

雨降って地固まるあめふってじかたまる

“Rain hardens the ground.”

Rain can be unpleasant. However, rain causesthe loose soil to coalesce, which in turn makesthe surface of the earth harder. In the sameway, human beings become stronger as theymeet and overcome the challenges of life.

anzuru yori umu ga yasushi

案ずるより生むが易し

あんずるよりうむがやすし

“Childbirth is often easier than anticipated.”

Have you ever fretted unduly about a futureevent or challenge? When the situation actuallyarrived, you may have found that it was not asdifficult as you had expected. Anzuru yori umuga yasushi reminds us not to get caught up inanxiety attacks and “the paralysis of analysis.”

Aona ni shio

青菜に塩あおなにしお

“Salt on greens”

When you put salt on garden greens likespinach, they wilt. Aona ni shio is a metaphorfor a long face. It is used to describe a personwho bears a sullen expression—or a face aslong as withered greens.

Note: The more common word for “greens” is青物aomono; “spinach” = ほうれん草hōrensō

Arashi no mae no shizukesa

嵐の前の静けさあらしのまえのしずけさ

“The calm before the storm”

Like its English counterpart, arashi no mae no

shizukesa reflects on the fact that we oftenenjoy an uncanny sense of calm before a crisistakes place.

Note: 嵐arashi = “storm”; 静けさshizukesa =“calm; quiet”

ataru mo hakke ataranu mo hakke

当るも八卦当らぬも八卦あたるもはっけあたらぬもはっけ

“Fortune-telling is a hit or miss business.”

As human beings, we are blind to our fate.Therefore, it does not pay to spend too much

time and effort worrying about the future—which is unknowable and beyond our control.

Note: 八卦hakke = “fortune-telling” (The morecommon term is 占いuranai.)

Ato no matsuri

後の祭りあとのまつり

“Late for the fair”

As matsuri is the Japanese word for fair, I haveused the original translation above. A morecontemporary translation of ato no matsuri

might be “a day late and a dollar short.”

Usage Example: Ima ni natte iro iro kangaete mo ato nomatsuri desu ga….今になって色々考えても後の祭りですが…“To think about it now is a day late and a dollarshort…” Ima junbi shihajimete mo, ato no matsuridesu.今準備し始めても、後の祭りです。“Even if you begin to prepare now, it will be toolate.”

Ato wa no to nare yama to nare

後は野となれ山となれあとはのとなれやまとなれ

“Later a field or a mountain—I don’t care.”

Ato wa no to nare yama to nare can be usedwhen someone doesn’t care how a situationprogresses later on, because he or she won’t bearound to suffer the consequences.

Usage Example:

A political website (www.workers-net.org)attacked the U.S-Japanese plan for dealing withglobal warming in the following headline: Chikazuku ondan-ka bōshi kaigi “ato wa noto nare yama to nare” no Nichi-Bei an近づく温暖化防止会議 「後は野となれ山となれ」の日・米案“The approaching (global warming conference):The short-sighted Japanese-Americanproposal.”

atsusa samusa mo higan made

暑さ寒さも彼岸まであつささむさもひがんまで

“Both heat and cold last only until the equinox.”

Higan is the Japanese word for the twoequinoctial weeks. There is an equinox in theautumn and another in the spring. When theautumn equinox arrives, the hottest weather ofthe year is already past, and temperaturesbecome increasingly mild. Likewise, the vernalequinox marks the point where the coldestweather of the year has come and gone, andwarmer temperatures are on the way.

Notes: 残暑zansho = lingering summer heat /余寒yokan = lingering winter cold.

B

baka mo yasumi yasumi ie

馬鹿も休み休み言えばかもやすみやすみいえ

“Don’t carry a joke too far.”

Fools are known to say all sorts of ridiculousthings. So as not to be thought a fool, it is betterto measure one’s words—and not to indulge intoo much verbal horseplay.

Baka no hitotsu oboe

馬鹿の一つ覚えばかのひとつおぼえ

“The fool knows only one thing.”

A foolish person has a limited amount ofknowledge. The fool therefore tends to repeathimself, having so little to say.

baka no ōgui

馬鹿の大食いばかのおおぐい

“The gluttony of a fool”

This proverb is intended to admonish people whoeat a lot. The idea is that a foolish person eatsmore than his share, even though he cannot dohis full share of work. One should thereforerestrain the appetite in order to avoid suchassociations.

baka to hasami wa tsukaiyō

馬鹿と鋏は使いようばかとはさみはつかいよう

“Use scissors and fools forcefully.”

Even a dull pair of scissors can be made to cut if

you use them forcefully and skillfully enough. Inthe same way, a person of low ability can bemade useful if he is managed correctly.

Note: 鋏hasami = scissors

Bakyaku o arawasu

馬脚を露すばきゃくをあらわす

“To expose the horse’s legs”

Two actors are used to play the role of a horsein a traditional Japanese play. One actor playsthe forequarters, and the second actor portrays

the hindquarters. If the legs of either actor areseen by the audience, then the illusion is ruined.With this image as a metaphor, bakyaku oarawasu describes a situation in which a personis trying unsuccessfully to hide her true thoughtsand feelings.

Note: 1. 芝居shibai = play, drama. 2. The 現すform of arawasu is also used. In addition,bakyaku o arawasu is sometimes employed inthe intransitive form (bakyaku ga arawareru )as in the usage example below.

Usage Example: Kono mensetsu de kanojo no bakyaku ga

arawareta.この面接で彼女の馬脚が現れた。“Her true colors came out in this interview.”

Benkei no nakidokoro

弁慶の泣き所べんけいのなきどころ

“Achille’s heel”

Benkei is a legendary figure known for hisstrength and ferocity. However, even Benkeihad a weak spot, where an enemy could strikehim and instantly render him helpless. Benkeino nakidokoro describes a vulnerable spot or aweakness of an otherwise strong person.

Note: 弱味 yowami / 弱点jakuten = weakness;vulnerability

bijin no owari wa saru ni naru

美人の終わりは猿になるびじんのおわりはさるになる

“A beauty can be a monkey in old age.”

Have you ever felt jealousy toward anextremely attractive person? Not to worry—thisproverb suggests that even the most attractivepeople can turn ugly in old age.

binbō hima nashi

貧乏暇なしびんぼうひまなし

“The poor have no free time.”

For poor people, life is a constant struggle tomake ends meet. They have no time to indulgein leisurely pursuits.

Bōzu nikukerya kesa made nikui

坊主憎けりゃ袈裟まで憎いぼうずにくけりゃけさまでにくい

“He who hates the priest will hate his surplice,too.”

A priest’s surplice is not a part of the priest. Butif you dislike the priest, you may find yourselfdisliking his surplice also. If you detest a person,then you will likely detest everything that isassociated with the person.

Note: 袈裟kesa = surplice

bushi ni nigon nashi

武士に二言なしぶしににごんなし

“A samurai never tells a lie.”

Honesty is one of the personality traitsassociated with the samurai spirit. A samuraiwas always supposed to fulfill his side of abargain, even if it became inconvenient ordisadvantageous in the long run...A person isonly as good as his/her word.

bushi wa kuwanedo takayōji

武士は食わねど高楊枝ぶしはくわねどたかようじ

“A warrior will sport a toothpick even though hehas not eaten.”

The hungry warrior holds his toothpick high sothat others will not know that he cannot affordto eat…One should live proudly despite poverty.

Note: 武士bushi = warrior, samurai; 楊枝yōji= toothpick

buta ni shinju

豚に真珠ぶたにしんじゅ

“Pearls before swine”

This Japanese proverb is based on theequivalent English proverb. It has the samemeaning: one should not give valuable things tothose who are unworthy of them, or unable toappreciate them.

BUTA O NUSUNDE hone o hodokosu

豚を盗んで骨を施すぶたをぬすんでほねをほどこす

“To steal a pig and give its bones to charity.”

If a thief steals and eats a pig, he may try tojustify his act by donating the bones to the poor.

However, the bones are of little value, so thereis really not much merit behind his act ofcharity…You cannot justify a greater evil with apetty act of benevolence.

C

Chi mo namida mo nai

血も涙もないちもなみだもない

“Having neither blood nor tears”

All human beings produce blood and tears. A

person who had neither blood nor tears wouldnot be human. Chi mo namida mo naidescribes someone who is cold-hearted…someone who lacks basic human emotionalinstincts.

chi wa mizu yori mo koshi

血は水よりも濃しちはみずよりもこし

“Blood is thicker than water.”

Blood relatives tend to stick together. Theyprotect their mutual interests, and support eachother when threatened by outsiders.

chikuba no tomo

竹馬の友ちくばのとも

“Friends who walked on stilts together”

Stilts are a toy for children. Therefore, friendswho walked on stilts together would have knowneach other since childhood. Chikuba no tomoexpresses the sentiment that old friends, like oldwine, are the best.

Note: 竹馬chikuba/takeuma = stilts

chinmoku wa kin, yūben wa gin

沈黙は金、雄弁は銀ちんもくはきん、ゆうべんはぎん

“Silence is golden; eloquence is silver.”

Although a knack for eloquent speech iscertainly valuable, sometimes the ability tomaintain silence is more advantageous. Thisproverb conveys the emphasis that Japaneseculture places on listening and observing, versusbeing constantly eager to have one’s say.

chiri mo tsumoreba yama to naru

塵も積もれば山となるちりもつもればやまとなる

“Dust, when accumulated, makes a mountain.”

This proverb encourages people to be patient

when accumulating savings or combining manysmall efforts…Patience and persistence willultimately lead to success.

Note: 塵 chiri = dust

chishiki wa chikara nari

知識は力なりちしきはちからなり

“Knowledge is power.”

Chishiki wa chikara nari is all the morerelevant in the “information economy” of thetwenty-first century.

CHŌja tomi ni akazu

長者富に飽かずちょうじゃとみにあかず

“The rich never tire of wealth.”

According to this proverb, the more you have,the more you want. Being rich only gives one agreater desire for more wealth. There is nosatisfying avarice.

Notes: 長者chōja = wealthy person; 富 tomi =wealth

CHŌREI bokai

朝礼暮改ちょうれいぼかい

“The morning’s orders are changed in theevening.”

A person’s position on a given topic may changefrom one minute to the next. What people say isoften inconsistent and contradictory. (This isespecially true of people in authority.)

CHŌsho wa tansho

長所は短所ちょうしょはたんしょ

“A strong point becomes a weak point.”

Even a virtue can become a vice when it iscarried to extremes. It is therefore best topursue moderation in all things—even thosethings that are generally regarded as virtuous.

Notes: 長所 chōsho = strong point; forte; 短所tansho = weak point; character flaw

chūryū ni fune o ushinaeba ippyō mo senkin

中流に舟を失えば一瓢も千金

ちゅうりゅうにふねをうしなえばいっぴょうもせんきん

“When you have lost your boat, even a gourd isvaluable.”

Imagine that you’re lost at sea, trying to stayafloat in the turbulent waters, and you comeacross—a gourd . You might prefer a wellprovisioned life raft; but even a gourd could,theoretically, keep you from drowning. Themessage in this proverb is that you never knowwhat or who may come in useful during acrisis…A tiger may become indebted to amouse…Any port in a storm.

D

daidō shōi

大同小異だいどうしょうい

“Large similarities, small differences”

The meaning of daidō shōi becomes clearwhen you break down the expression kanji-by-kanji:

大 dai = large同dō = same; similarity小shō = small異i = difference

Taken together, this combination of characters

means, “more or less the same,” or “moresimilar than different.”

dai wa shō o kaneru

大は小を兼ねるだいはしょうをかねる

“The greater serves for the lesser.”

A large item can be used in place of a smallone. A big thing is more useful than a smallthing.

DAMARI-MUSHI KABE O TōSu

黙り虫壁を通すだまりむしかべをとおす

“The silent worm drills a hole in the wall.”

You have to watch out for the silent types. Aperson who never expresses much emotion islikely up to no good…Silent men, like calmwaters, are deep and dangerous…Never trust acarpenter or a blacksmith who does not whistlewhile doing his work.

deru kui wa utareru

出る杭は打たれるでるくいはうたれる

“The nail that stands up will be hammered

down.”

People who excel are admired, but they are alsodespised by their colleagues. According to thisproverb, it is best not to stand out too much. Aperson who stands above the crowd is sure tobe pulled back down to the level of everyoneelse.

de-zukai yori ko-zukai

出使いより小使いでづかいよりこづかい

“Small expenses are as significant as largeones.”

Practically everyone thinks long and hard beforemaking a major purchase, such as an automobileor a house. Minor purchases are more insidious.When we see a little trinket that we want—suchas a new CD or pair of shoes—it is easy torationalize buying it. After all, most of theseitems can be bought for less than one hundreddollars.However, all these purchases add up. Unlessyou exercise self-control, you can find yourselfspending more at the local mall each month thanyou would spend on the monthly payments for anew car or house.

Dōbyō aiawaremu

同病相憐れむどうびょうあいあわれむ

“People with the same disease pity each other.”

No one likes to suffer alone. A person with anillness or a problem will seek out others whohave the same difficulty. Friendships are oftenformed from shared misery.

dō ga tera demo tera ga dō demo yoi

堂が寺でも寺が堂でもよいどうがてらでもてらがどうでもよい

“A temple is a temple to me.”

Both d ō a nd tera essentially mean “temple.”Since the distinctions between them are minimal,the speaker is saying that she doesn’t prefereither one over the other…Six of one versus ahalf a dozen of the other.

DOKO NO UMA NO HONE DA KA

WAKARANAI HITO

どこの馬の骨だか分からない

人どこのうまのほねだかわからないひと

“The bones of an unknown horse”

In business and in social life, an unknown personis not to be trusted. Here they are compared tothe bones of horse. If you came across ahorse’s bones, you wouldn’t be able to tellanything regarding where the animal came from,

to whom it belonged, or where it had been going.The horse’s skeleton would create morequestions than it would answer. Likewise,people who have arrived without the properconnections or introductions are bundles ofquestions, and are best handled with caution.

Doku o motte doku o seisu

毒をもって毒を制すどくをもってどくをせいす

“Control poison with poison.”

Serious diseases are often cured with powerful

medicines that are themselves toxic…In order todefeat an evil person, it is sometimes necessaryto employ evil people and evil means…Violencemust be answered with violence…Fight fire withfire.

Donguri no seikurabe

団栗の背比べどんぐりのせいくらべ

“Drawing comparisons between acorns”

How would you choose the “better” of twoacorns? Acorns are all alike, so a comparisonbetween any two of them would bemeaningless. Donguri no seikurabe is used toindicate that one doesn’t have much to choose

from. All of the choices are mediocre, so thereis really no way to compare them.

E

ebi de tai o tsuru

蝦で鯛を釣るえびでたいをつる

“Catch a bream with a shrimp.”

Sometimes a valuable item can be won with

minimal sacrifice. Minimal efforts cansometimes result in large profits.

Notes: 鯛 tai = sea bream; red snapper; 蝦 ebi= shrimp

Edo no kataki o Nagasaki de utsu

江戸の敵を長崎で討つえどのかたきをながさきでうつ

“To strike a Yedo enemy in Nagasaki”

It would be wrong to sack the city of Nagasakiin order to avenge a wrong committed in Yedo.Edo no kataki o Nagasaki de utsu condemns

people who strike out blindly when they areoffended, without regard to distinctions ofinnocence and guilt.

EIYŪ iro o konomu

英雄色を好むえいゆういろをこのむ

“The heroic are also lusty.”

The primary meaning of iro is “color;” but asecondary meaning is “sex” or “love affair.”Eiyū iro o konomu states that people whopossess heroic qualities are also quitepassionate.

En no shita no chikara mochi

縁の下の力持ちえんのしたのちからもち

“The powerful person under the floor”

The en no shita is the space beneath the groundand the floor of traditional Japanese homes. Anen no shita no chikara mochi is a person whoworks hard for others, without being recognizedfor his or her contribution.

Usage Example: Sachiko-san wa sōmu-ka no en no shita nochikara-mochi desu.幸子さんは総務課の縁の下の力持

ちです。Sachiko does difficult but unrewarding work inthe general affairs department.

F

Fue fukedomo odorazu

笛吹けども踊らずふえふけどもおどらず

“To play the flute without dancing”

A person who refused to dance to the music ofa flute would be seen as a bit of a spoilsport.Fue fukedomo odorazu refers to a person whorefuses to cooperate even though preparationsfor a particular activity have already been made.

Fūfu-genka mo nai kara okoru

夫婦喧嘩も無いから起こるふうふげんかもないからおこる

“A marital quarrel stems from want.”

Disagreements over money are one of the majorcauses of divorce. As this proverb notes, acouple is more likely to argue over money if theyare living on limited means to begin with.

Fūfu wa tagai no kigokoro

夫婦は互いの気心ふうふはたがいのきごころ

“Marriage depends on mutual understanding.”

Anyone who has been successfully married forany length of time will attest to the truth of theabove. Being married is all about accepting theother person despite his or her shortcomings—and being able to acknowledge shortcomings ofyour own.

fukusui bon ni kaerazu

覆水盆に返らず

ふくすいぼんにかえらず

“Spilled water cannot be returned to the bowl.”

This proverb is derived from a story about ascholar whose wife left him because he spent allof his time studying, and earned little money. Butlater, when he had achieved financial success,she asked him for a reconciliation. Thepreviously jilted man responded by overturning abowl of water, and noting that the water, oncespilled, could not be returned to its container.

Fukusui bon ni kaerazu expresses theidea that separations between couples areusually final. One of the parties may want to getback together, but this is often not possible.

futari-guchi wa sugoseru ga hitori-guchi wa

sugosenu

二人口は過ごせるが一人口は過ごせぬ

ふたりぐちはすごせるがひとりぐちはすごせぬ

“Two can live as cheaply as one.”

The per-person living expenses of a marriedcouple are often far less than those of a singleperson. A married couple doesn’t typically needto spend twice as much money on shelter,electricity, etc. as would two single people whooccupy separate households. Therefore, perhapsone can argue that married life is more

economical than single life.

FUTATSU YOI KOTO WA NAI

二つ良い事はないふたつよいことはない

“No two things are equally desirable.”

Would you rather have some extra cash in yourbank account, or would you rather have a newcar? Do you want to use your vacation time togo skiing, or to go to the beach? Since you canonly have a limited number of things, it isnecessary to chose between them…You can’thave your cake and eat it, too.

futoru kabocha ni hari o sasu

太る南瓜に針を刺すふとるかぼちゃにはりをさす

“To stick a needle in a growing pumpkin”

If you stick a needle into a pumpkin on the vine,the needle will stop the pumpkin from growing(or so goes the logic here). Futoru kabocha nihari o sasu refers to situations in whichsomeone puts an obstacle in front of a person orproject in order to block their success.

fūzen no tomoshibi

風前の灯火ふうぜんのともしび

“A candle before the wind”

A candle in the wind can be blown out at anymoment. Likewise, human life is fragile. We areall living on borrowed time, and death couldcome at any moment.

Note: 灯火 tomoshibi = lamplight; candlelight

G

gakusha binbō

学者貧乏がくしゃびんぼう

“The scholar is poor.”

Is it true that material success is incompatiblewith a love of learning and scholarship? Perhapsthe answer depends on how you look at it. BillGates was certainly a scholar during his earlyyears; but he later dropped out of Harvard inorder to become rich as the co-founder ofMicrosoft.

gei wa mi o tasukeru

芸は身を助けるげいはみをたすける

“Art helps one through life.”

The arts and skills that one learns are bound tocome in handy. Time spent learning a craftshould be thought of as an investment for thefuture.

geijutsu wa nagaku jinsei wa mijikashi

芸術は長く人生は短しげいじゅつはながくじんせいはみじかし

“Art is long, human life is short.”

Many works of art endure long after theircreators are gone. The artwork can becomegreater than the artist.

giri-baru yori hō-bare

義理張るより頬張れぎりばるよりほうばれ

“Don’t stand too much on ceremony.”

It is unwise to say “no thank you” too often.Rather than worrying about propriety, thankfullyaccept what is offered to you. Don’t be tooproud or too formal to accept things from others.

Gomame no hagishiri

ごまめの歯ぎしりごまめのはぎしり

“Little fish grinding their teeth”

Little fish can grind their teeth together all theywant—but they will not inspire fear in anyone.The little fish cannot influence external events.Likewise, the complaints of the weak membersof a group or society have little impact. Only thevoices of the powerful really count.

Gojippo hyappo

五十歩百歩ごじっぽひゃっぽ

“Fifty steps, one hundred steps”

According to this proverb, there is really not somuch difference between fifty steps and ahundred steps. Gojippo hyappo is similar to theEnglish expression, “Six of one, a half dozen ofthe other.” The implication is that neither choiceis very good.

Gō ni haitte wa gō ni shitagae

郷に入っては郷に従えごうにいってはごうにしたがえ

“Obey the rules of the village that you enter.”

When you enter a new social environment, youshould adapt yourself to the local ways andcustoms. “When in Rome, do as the Romansdo.”

Gō o niyasu

業を煮やすごうをにやす

“To become irritated; to lose patience”

Gō o niyasu literally means, “to boil someone’saction.” It is used to describe irritation with theconduct or attitude of others.

Gyofu no ri

漁夫の利ぎょふのり

“The fisherman’s profit”

There is an old Chinese story about a fightbetween a snipe and a clam. While thewaterfowl and the shellfish were quarreling, afisherman managed to capture them both. The

idea is that when two individuals quarrel andfeud, a third party is often able to takeadvantage of the situation.

H

hachijū no tenarai

八十の手習いはちじゅうのてならい

“One can study calligraphy at eighty.”

Calligraphy study is usually a pursuit of theyoung; but there is no reason why an eighty-

year-old could not take it up. Age itself is nobarrier to learning. A more colloquial translationof this proverb might be, “You’re never too oldto learn.”

Note: A variant of this proverb is 六十の手習いrokujū no tenarai (“One can studycalligraphy at sixty.”)

hachiku no ikioi

破竹の勢いはちくのいきおい

“The force that splits bamboo”

Once the first strand of a bamboo plant breaks,the entire stalk quickly collapses. Hachiku noikioi is an irrestible or sweeping force.

Usage Example: Sports headlines sometimes describe a series ofwins by a team or an athlete in the followingterms: Hachiku no ikioi de renshō da!破竹の勢いで連勝だ！An irresistible tide of successive victories!

haigun no shō wa hei o katarazu

敗軍の将は兵を語らずはいぐんのしょうはへいをかたらず

“A defeated general does not talk of battle.”

If you fail, keep quiet about it. Don’t bring yourpast mistakes to the attention of others.Moreover, you shouldn’t concoct elaborateexcuses for your failures...He who excuseshimself accuses himself.

HAI NI TOGA NASHI

はいに科無しはいにとがなし

“There is nothing wrong with saying ‘yes’ whenyou are told to do something.”

Do as you are told and you won’t haveproblems…Don’t mince logic with yoursuperiors…Trust in authority.

Haisui no jin

背水の陣はいすいのじん

“A position from which there is no retreat”

Chinese folklore records the story of a Handynasty general who achieved multiple victoriesby placing himself and his troops in a positionfrom which they either had to defeat the enemy

or perish in the attempt. Haisui no jin describeslast-ditch efforts and all-out battles, bothfigurative and literal.

Usage Example: I recently came across a Japanese book entitled: Daizu zukuri funtōki – datsu-sara hyakushōhaisui no jin大豆づくり奮闘記―脱サラ百姓背水の陣“A Journal of a Struggle to Raise Soybeans –An All-Out Battle to Leave the Corporate Lifeand Succeed as a Farmer.” (You can buy thisbook at Amazon.co.jp.)

haita tsuba o nomu

吐いた唾を呑むはいたつばをのむ

“To swallow your spit”

This rather unappetizing metaphor compares spitwith words that one has uttered in haste or inthe heat of the moment. Haita tsuba o nomutherefore refers to “eating one’s words”—orbeing forced to reverse a previous position.

HAITA TSUBA WA NOMENU

吐いた唾は呑めぬ

はいたつばはのめぬ

“Spit, once out, cannot be taken back.”

You can apologize for the things that you say inthe heat of the moment, but you can never reallyunsay them. Therefore, you should thinkcarefully before saying something that mayoffend someone.

hajime aru mono wa kanarazu owari ari

始めあるものは必ず終りありはじめあるものはかならずおわりあり

“That which has a beginning also must have an

end.”

Nothing lasts forever. Nothing is permanent.The “beginning” is actually the beginning of theend.

haji no uwanuri

恥の上塗りはじのうわぬり

“To add to one’s shame”

An uwanuri is “a coating”—as in a glaze that isapplied over fresh paint. Therefore, haji nouwanuri is like an additional “layer” of shame

that is added after an initial shameful act orincident.

hajime ga daiji

始めが大事はじめがだいじ

“The beginning is important.”

When undertaking any project, it is important tobegin right. The early stages of a project willdetermine its ultimate success or failure.

Hame o hazusu

羽目を外すはめをはずす

“To get free of the bit”

A rider restrains a horse by a bit, or hame.Once the horse gets free of the bit, it can nolonger be controlled. Hame o hazusu indicates astate of “cutting loose” or “running wild.” Theexpression refers to personal behavior.

Usage Example: Bōnenkai de sukoshi hame o hazushita deshōne.忘年会で少し羽目を外したでしょう

ね。“You let yourself get a bit out of control at theyear-end party, didn’t you?”

hanashi-jōzu wa kiki-jōzu

話上手は聞き上手はなしじょうずはききじょうず

“A good talker is a good listener.”

A person who can enthrall and convince othershas likely spent a lot of time listening to whatother people are thinking. The insights gained by

listening (rather than constantly talking) makeone more skillful at arousing empathy in others.

hana yori dango

花より団子はなよりだんご

“Dumplings before flowers”

While most people appreciate verbal praise andthe admiration of others, these things do not—bythemselves—provide food, clothing, or shelter.Hana yori dango is the equivalent of theEnglish proverb, “Pudding before praise.” Afterall, you can’t eat a compliment.

Happō BiJIN

八方美人はっぽうびじん

“A beauty in eight directions”

We have all met the person who tries to be“everyone’s friend.” These individuals tell eachperson exactly what he or she wants to hear.But such characters hold no fixed opinions; it alldepends on who they are talking to at themoment.

Happō refers to the eight points of acompass, and a bijin is “a beauty.” Happōbijin presents the image of a person who looksbeautiful no matter what angle he or she isviewed from.

Happō fusagari

八方塞がりはっぽうふさがり

“Blocked from eight directions”

Have you ever believed that the world wasagainst you? Happō fusagari communicatesthe idea of being in a “jam” or a “fix.”

Usage Example: Kaisha de totsuzen kubi ni natte, happōfusagari no jōtai desu.会社で突然首になって、八方塞がりの状態です。“I was fired from my job unexpectedly, and I’min a real jam now.”

hara ga hette wa ikusa ga dekinu

腹が減っては戦が出来ぬはらがへってはいくさができぬ

“You can’t do battle on an empty stomach.”

Work done on an empty stomach will be of poorquality. Before beginning a task or project, youshould make sure that you have everything youwill need (such as food.)

HARA HACHIBU NI ISHA IRAZU

腹八分に医者いらずはらはちぶにいしゃいらず

“Temperance avoids the need for doctors.”

This proverb suggests that “an ounce ofprevention is worth a pound of cure.” By

avoiding excesses of food and drink, we canalso avoid becoming ill—which obviates theneed to see the doctor.

Hari no mushiro

針の筵はりのむしろ

“A mat of needles”

Hari no mushiro is one of those expressionsthat really paints a picture. A mat of needleswould be unbearably painful to sit on; and thisexpression refers to a situation that is extremely

painful or uncomfortable.

Note: 針hari = a needle, a pin; 筵mushiro = astraw mat

hashi ni mo bō ni mo kakaranu

箸にも棒にもかからぬはしにもぼうにもかからぬ

“Neither a chopstick nor a cudgel”

A stick that is too big to be a chopstick and too

small to be a club would be of no use. Hashi nimo bō ni mo kakaranu describes something orsomeone that is absolutely useless.

HASHIRIUMA NI MO MUCHI

走り馬にも鞭はしりうまにもむち

“Even a good horse needs the whip.”

One shouldn’t be too soft even withsubordinates who perform well. A boss or asupervisor must always be vigilant forbacksliding and opportunistic slacking.

hatake ni hamaguri畠に蛤

はたけにはまぐり

“You cannot find clams in a field.”

Clams live in the water, so what would be thepoint of looking for clams in a field? On theother hand, it is easy to find clams at the beach.Hatake ni hamaguri is cited to counsel peoplewho are seeking a particular objective in aninappropriate place.

hayai mono gachi早い者勝ちはやいものがち

“Victory to the swift”

The early bird gets the worm. The advantage ofbeing the first and/or the fastest is understood inJapan as it is in other countries.

haya-oki wa sanbun no toku

早起きは三文の徳はやおきはさんぶんのとく

“Rising early is virtuous.”

Many cultures appreciate the virtue of risingearly. The common English version of thisproverb is the often repeated, “Early to bed,early to rise.”

hebi ni mikomareta kaeru

蛇に見込まれた蛙へびにみこまれたかえる

“A frog in the gaze of snake”

A frog that has been spotted by a snake wouldbe cowering, afraid to move. Likewise, hebi nimikomareta kaeru describes a person who is“laying low”due to a crisis or an external threatof some sort.

Heso ga cha o wakasu

臍が茶を沸かすへそがちゃをわかす

“One’s belly button boils water.”

Heso ga cha o wakasu depicts a state ofuncontrollable laughter—to the extent that one’sbelly button boils water.

Notes: 臍heso = navel, belly button; 沸かすwakasu = to boil

Heta na teppō mo kazu ucha ataru

下手な鉄砲も数打ちゃ当たるへたなてっぽうもかずうちゃあたる

“Even a poor marksman hits the bull’s eye if heshoots often.”

The more you try something, the greater yourchances of success… Even a mediocre talentcan succeed with persistence…Sometimes youget lucky.

heta no kangae yasumu ni nitari

下手の考え休むに似たりへたのかんがえやすむににたり

“The thinking of the incompetent can pass forsleeping.”

When someone lacks the intelligence or specificknowledge to perform a particular task, he tendsto think laboriously about every step. However,all this thinking is in vain. Since the person hasno idea what he’s doing, he is just wasting time—as if he were sleeping.

heta no yokozuki

下手の横好きへたのよこずき

“To be bad at something but like it anyway”

It is possible to be bad at something while stillenjoying it. This is often the case with activitieslike tennis, musical instruments, etc. Most of uswill never be very good at these things, but theyare fun even if we can only do them badly. Aperson who is bad at something but enjoys itnonetheless is described as heta noyokozuki.

hidari uchiwa

左団扇ひだりうちわ

“The left-hand fan”

Fans are usually held in the right hand. If aperson is being fanned from the left, thensomeone else is fanning them. Hidari uchiwa istherefore synonymous with “the good life” or“taking it easy.”

Note: 扇uchiwa = fan

hi de hi wa kienu

火で火は消えぬひでひはきえぬ

“You cannot extinguish fire with fire.”

The most forceful approach doesn’t alwaysachieve the desired outcome… Subtlety is oftenmore effective than intimidation…You catchmore flies with honey than with vinegar.

Hikaremono no ko-uta

引かれ者の小唄ひかれもののこうた

“The song of the condemned”

A condemned criminal will sing as he ismarched to the gallows, in an empty display ofbravado. In much the same way, sore losersoften make a show of nonchalance. When aperson loses he may try to convince others thathe doesn’t care.

hi ni abura o sosogu

火に油を注ぐひにあぶらをそそぐ

“Pouring oil on the fire”

When oil is added to a fire, it burns all the moreintensely. Similarly, sometimes a person’sresponse to an already volatile situation canmake it even more explosive.

hi no nai tokoro ni kemuri wa tatanu

火の無い所に煙は立たぬひのないところにけむりはたたぬ

“Where there’s smoke, there’s fire.”

Should you listen to rumors and unprovensuspicions? This proverb seems to suggest thatyou should. If everyone is circulating a rumor,then it likely has at least some basis in reality.

hinsureba donsu

貧すれば鈍すひんすればどんす

“Poverty dulls the poor.”

Poverty can have a negative effect on the poor.When a person sinks into poverty, they becomedull, and adopt bad habits.

hi wa himoto kara sawagi-dasu

火は火元から騒ぎ出すひはひもとからさわぎだす

“The person who starts the fire is the first one

to shout about it.”

When a problem or negative situation occurs,the individuals responsible for it will be the firstones to notice it and begin complaining orexpressing fear.

HITO ARU NAKA NI HITO NASHI

人ある中に人なしひとあるなかにひとなし

“There are many people but few good ones.”

This is a very pessimistic proverb—but all of ushave no doubt felt this way at one time oranother.

hito no fundoshi de sumō o toru

人の褌で相撲をとるひとのふんどしですもうをとる

“To wrestle while wearing another’s loincloth”

This proverb isn’t intended to make anystatements about questionable hygiene practices.Rather, it refers to the use of another person’sresources for the purpose of pursuing one’s ownprofit. The closest English-language equivalent

would be the saying, “Borrow from Peter to payPaul.”

Note: 褌 fundoshi = loincloth

hito no furi mite waga furi naose

人のふり見て我がふり直せひとのふりみてわがふりなおせ

“You see other people’s faults but fail to seeyour own.”

Don’t be hypercritical of others while ignoringyour own shortcomings. Before you try to savethe world, correct your own errors.

Hiiki no hikidaoshi

ひいきの引き倒しひいきのひきだおし

“Bringing down one’s own favorites”

It is possible to kill someone with kindness. Hiikino hikidaoshi suggests that by heaping favorson a person, you can inadvertently bring abouttheir downfall.

Note: ひいきhiiki = a favorite, a person who oneespecially likes

hito no kenka o katte suru

人の喧嘩を買ってするひとのけんかをかってする

“Don’t concern yourself with other people’squarrels.”

You have nothing to gain by meddling inconflicts that don’t concern you. If you see twopeople quarreling, don’t get involved. Remainneutral.

Hi no kieta yō

火の消えたようひのきえたよう

“Like an extinguished flame”

Hi no kieta yō is a metaphor for dullness andinsipidness. What could be duller than a flamethat has been extinguished?

hito no kuchi ni wa to wa taterarenu

人の口には戸は立てられぬひとのくちにはとはたてられぬ

“There are no doors that can close people’smouths.”

You cannot prevent others from talking aboutyou. People are gossipy by nature. There is noway to close their mouths.

hito no kuraku wa kabe hitoe

人の苦楽は壁一重ひとのくらくはかべひとえ

“A wall separates us from the joy and pain ofothers.”

It is difficult to truly empathize with others.Although you may try to share their happinessand sorrow, it is impossible to do so beyond acertain point. How can you “really feel” another

person’s joy or pain? Other people are ultimatelyislands beyond our reach. They have separatelives; and what occurs in their lives does notprofoundly impact us—for better or for worse.

hito no uwasa mo shichijūgonichi

人の噂も七十五日ひとのうわさもしちじゅうごにち

“A person’s reputation lasts seventy-five days.”

Acclaim does not last long. People are quick toforget what they hear. Although you might thinkthat your reputation is established, you mayactually just have “fifteen minutes of fame.”

Hito o mitara dorobō to omoe

人を見たら泥棒と思えひとをみたらどろぼうとおもえ

“When you see someone, assume that he’s athief.”

It is wise to be skeptical of strangers. Do nottrust someone who you don’t know. Firstappearances can be deceiving; a seeminglyharmless person may in fact be an evildoer.

hito o noroeba ana futatsu

人を呪えば穴二つひとをのろえばあなふたつ

“Curse a person and dig two holes.”

The evil that you do will eventually come backto haunt you. If you curse a person and causetheir demise, then you will need to dig two holes:one for your victim and one for yourself—theassumption being that divine retribution willclaim your life as well.

Hito suji nawa de wa ikanu

一筋縄では行かぬひとすじなわではいかぬ

“You can’t do it with a single rope.”

The ordinary methods and tactics areinsufficient for the task at hand. A new andmore innovative approach will be necessary.

Hito wa mikake ni yoranu mono

人は見かけによらぬものひとはみかけによらぬもの

You cannot assess a person’s character andabilities by their appearance…You can’t judge a

book by its cover.

hitoRIzumō o toru

一人相撲をとるひとりずもうをとる

“A one-man sumo match”

Sumo is a sport which requires two players.There would be no point in sumo wrestlingalone. Hitori-zumō o toru refers to predicamentin which one does not receive the support andcooperation of others. Therefore, one has thefeeling of “dancing without a partner.”

Usage Example:

Shachō wa hantai de, hitori-zumō ni narudarō.社長は反対で、一人相撲になるだろう。“The company’s president is opposed (to it), soit will likely be an uphill battle.”

Hitsuyō wa hatsumei no haha

必要は発明の母ひつようははつめいのはは

“Necessity is the mother of invention.”

We are most inventive when our backs are tothe wall. People perform well under pressure.Crisis creates innovation.

Hotoke no kao mo sando

仏の顔も三度ほとけのかおもさんど

“Even the Buddha will retaliate when his face isstruck three times.”

Even the most patient and virtuous people havetheir limits. It is unwise to abuse someone justbecause they have endured it thus far—the nextincident could trigger a violent reaction.

Note: 仏hotoke = the Buddha; a saint

Hotoke tsukutte tamashii irezu

仏作って魂入れずほとけつくってたましいいれず

“To carve an image of the Buddha but leave outthe soul”

An image of the Buddha would be incompletewithout a soul. When you create something, youshould not leave out the finishing (and perhapsthe most important) element…The end crownsall.

hyakubun wa ikken ni shikazu

百聞は一見に如かず

ひゃくぶんはいっけんにしかず

“Hearing about it one hundred times does notequal seeing it once.”

Seeing is believing. You can’t believe everythingyou hear…Don’t trust what other people tell youuntil you have seen the evidence with your owneyes.

hyakugai atte ichiri nashi

百害あって一利なしひゃくがいあっていちりなし

“A hundred ills and not one benefit”

Hyakugai atte ichiri nashi applies to thingsthat are thoroughly bad or disadvantageous—to

the extent that they have no redeeming value.

Usage Examples:

1.An unidentified poster in a Japanese-languagechat room delivered the following verdict oncorporal punishment:Taibatsu wa hyakugai atte ichirinashi体罰は百害あって一利なし“Corporal punishment is a lose-loseproposition.”

2.The site www.ns-usa.com delivered thefollowing New Years greeting for 2003:Kotoshi koso mokuhyō tassei…tabako wahyakugai atte ichiri nashi ? !今年こそ目標達成・・・タバコは百害あって一利なし？！

“Let’s reach our target this year…there is nobenefit in smoking, right?!”

hyōtan kara koma ga deru

瓢箪から駒が出るひょうたんからこまがでる

“A horse comes out of a gourd”

You would be extremely surprised to find ahorse inside a gourd. (It is rather difficult evento imagine.) Hyōtan kara koma ga deru is anunexpected event… “Unexpected things willsometimes happen.”

Notes: 瓢箪hyōtan = gourd; 駒koma = a steed,a horse

hyōzan no ikkaku

氷山の一角ひょうざんのいっかく

“The tip of the iceberg”

What appears at the surface is only a small partof the issue… Most of the situation remainshidden… This is just one part of a largeproblem.

I

Ichiji ga banji

一事が万事いちじがばんじ

“One answers all.”

Once you understand one example or case studyof a particular type, you can predict the outcomeof similar ones. A single example can serve as aprototype for many others.

Ichi o kiite jū o shiru

一を聞いて十を知るいちをきいてじゅうをしる

“Hear one thing, know ten.”

When you are given a small amount ofinformation, be perceptive enough to figure outthe rest of the story. ..Capable people don’tneed to have every single detail spelled out forthem… Be wise enough to put two and twotogether.

inochi atte no mono dane

命あっての物種いのちあってのものだね

“Life is the seed of all things.”

While there is life there is hope. Thepreservation of life must be the firstconsideration.

INOCHI NAGAKEREBA HAJI ōshi

命長ければ恥多しいのちながければはじおおし

“The longer you live, the more disgrace you willsuffer.”

Those who live long suffer long… Shame andsuffering are natural elements of the human

condition—so get used to them.

INOCHI NO SENTAKU

命の洗濯いのちのせんたく

“To wash off the dust of life”

Happiness is a personal choice. You mustconsciously choose to discard your troubles andenjoy yourself. Don’t take life too seriously.

I no naka no kawazu taikai o shirazu

井の中の蛙大海を知らずいのなかのかわずたいかいをしらず

“A frog in the well doesn’t know the sea.”

A person who spends all of his life in a singleenvironment will know nothing of the worldbeyond—nor will he care about it. Therefore, itis important to travel beyond the environment ofyour birth so that you can gain experiences,knowledge, and empathy which could not beacquired at home.

inu ga nishi mukya o wa higashi

犬が西向きゃ尾は東いぬがにしむきゃおはひがし

“If a dog faces west, its tail is pointed east.”

If a dog is facing west, what other directioncould its tail be pointing but east? This is obvious—it goes without saying. Inu ga nishi mukya owa higashi indicates that something is self-evident, or glaringly apparent.

inu mo arukeba bō ni ataru

犬も歩けば棒に当たるいぬもあるけばぼうにあたる

“The dog that walks about finds a stick.”

You shouldn’t stick your nose where it doesn’tbelong. If you go out in the world looking fortrouble, then you will be sure to find it.

inu no tōboe

犬の遠吠えいぬのとおぼえ

“The distant barking of a dog”

A coward is never confrontational in thepresence of others. Rather, he waits until theyare not around and then speaks ill of them. Hetalks bravely about confronting his enemies—

until they are actually before his eyes.

Notes: 吠えるhoeru = to bark

Ishibashi o tataite wataru

石橋を叩いて渡るいしばしをたたいてわたる

“To tap a stone bridge before crossing”

Why would you need to tap a stone bridgebefore crossing it? A stone bridge should besturdy—there should be nothing to fear. Only anexcessively cautious person would feelcompelled to test it. Ishibashi o tataite wataru

indicates an extreme sense of caution—perhapsto an unnecessary degree.

Ishi no ue ni mo sannen

石の上にも三年いしのうえにもさんねん

“Three years upon a stone”

Not many people would have the patience tospend three years sitting on a stone. Ishi no ueni mo sannen is said to encourage patience andperseverance.

Isogaba maware

急がば回れいそがばまわれ

“Haste makes waste.”

An apparent shortcut may in fact turn out to bethe long way around. It is better to proceedslowly along the proven path. When doingsomething, don’t try to skip steps.

isseki nichō

一石二鳥いっせきにちょう

“To kill two birds with one stone”

The concept of “killing two birds with onestone” is well known to English-speakers. Thisproverb is easy to remember if you break itdown to its component parts. The only trickypoint is remembering the phonetic change thatoccurs when you combine ichi and seki:

一ichi (one)石seki (stone)二ni (two)鳥chō (bird)

Issun no mushi ni mo gobu no tamashii

一寸の虫にも五分の魂いっすんのむしにもごぶのたましい

“Even an inch-long insect has a mind.”

Even the humblest people will display a temperif provoked. It is wrong to abuse the weak andhumble members of society.

issun saki wa yami

一寸先は闇いっすんさきはやみ

“One step ahead there is darkness.”

Human beings must constantly cope withuncertainty. This proverb reflects on the factthat disaster could be lurking just around thebend.

Itashi kayushi

痛し痒しいたしかゆし

“To be both painful and itchy”

Which is worse, a pain or a chronic itch? Itashikayushi describes a dilemma. When you arefaced with two equally unpleasant alternatives, itis difficult to choose between them.

iu wa yasuku okonau wa katashi

言うは易く行なうは難しいうはやすくおこなうはかたし

“Easy to say, difficult to do”

It is easy to talk about doing the right thing—butactually doing the right thing is far moredifficult. As a result, there is often a mismatchbetween people’s words and their actions.

iwanu ga hana

言わぬが花いわぬがはな

“Not saying is a flower.”

Although honesty is important, there is still atime and a place for tact. In certain occasions, itis better not to make one’s thoughts explicit.Some things are better left unsaid.

iwashi no kashira mo shinjin kara

鰯の頭も信心からいわしのかしらもしんじんから

“Belief will give power to a sardine’s head.”

The head of a sardine of course has no intrinsicpower. However, if people believe that it does,then even a sardine’s head could become arevered item. People tend to be mesmerized andswept along by collective beliefs.

iza kamakura

いざ鎌倉いざかまくら

“When an emergency arises at Kamakura”

In medieval times, the first Shogunate wasestablished in the city of Kamakura. IfKamakura, the seat of military power, wasoverrun or destroyed, this would mean that areal disaster had struck the land. Iza Kamakuracorresponds to “Store up for a rainy day” or“Prepare for the worst.”

J

jaku no michi wa hebi

蛇の道は蛇じゃくのみちはへび

“The path of a snake is a serpent.”

The same types of people tend to share thesame kinds of thoughts. They speak the samelanguage…they understand each other.

Members of the same group orprofession are able to anticipate how theircolleagues will act in certain situations. Butthese behaviors are not necessarily understoodby outsiders. Conduct that seems perfectlyreasonable to members of the group can seembaffling to non-members.

Jigoku mimi

地獄耳じごくみみ

“Hell’s ears”

Someone who hears something and thenremembers it forever is said to have jigokumimi. Jigoku mimi can also be said aboutsomeone who always seems to be in the know—someone who always has the latest “scoop.”

Note: 地獄jigoku = hell; Hades

jigoku no sata mo kane shidai

地獄の沙汰も金次第

じごくのさたもかねしだい

“Money controls even the order of hell.”

Would a suitcase full of cash do you any good inhell? Most people would say that it would not.According to this proverb, however, money isuseful even in the pits of damnation. This is areflection on the fact that money has so muchinfluence on earth—that it probably rules hellalso.

Note: 沙汰sata = orders, instructions

jijitsu wa shōsetsu yori mo kinari

事実は小説よりも奇なりじじつはしょうせつよりもきなり

“Truth is stranger than fiction.”

Many strange events and circumstances occurin the world of novels. Nonetheless, bizarreoccurrences in the real world often rival theoddities of these imaginary worlds.

jinsha wa teki nashi

仁者は敵なしじんしゃはてきなし

“The benevolent know no enemies.”

Rivalries and enmity usually occur as a result ofsome evil on both sides. The best way to protectyourself from enemies is to become a goodperson. If you are truly good, then others willwant to cooperate with you—not struggleagainst you.

Jishin kaminari kaji oyaji

地震雷火事親父じしんかみなりかじおやじ

“Earthquakes, thunder, fires, and fathers”

Earthquakes, thunder, fires, and fathers alldeserve your fear. (The last one might dependon the particular nature of your childhood.)These proverbs remind us that it is wise to fearsome things. By fearing what is more powerful

than you, you may save yourself from injury.

JITA-BATA SHITE MO NIWATORI WA

HADASHI

じたばたしても鶏は跣じたばたしてもにわとりははだし

“For all its struggling, there is not much to fearfrom a chicken.”

A chicken that is about to be slaughtered willoften struggle furiously. However, there is notmuch that it can do to harm its executioner. Thisreminds us that we need to distinguish betweena person who is truly powerful, and one whomerely blusters and issues empty threats. Smokeshould not be confused with fire.

Jōzu no te kara mizu ga moreru

上手の手から水が漏れるじょうずのてからみずがもれる

“Water leaks from skillful hands.”

It is practically impossible to hold water in yourhands without spilling any. In fact, no one canhold water in their hands without spilling adrop…Even the most skilled people occasionallymake mistakes, and therefore have room forimprovement.

Jūbako no sumi o yōji de hojikuru

重箱の隅を楊枝でほじくるじゅうばこのすみをようじでほじくる

“To pick at the corners of a lacquer woodenbox with a toothpick”

Japanese meals are often served in woodenboxes called jūbako. Once you have a fairlygood grasp of how to use chopsticks, you canpluck almost every morsel from the box.However, if you really wanted to be thorough,you could use a toothpick to probe the cornersof the inside of the box for every last trace offood. This would of course be excessive; andjūbako no sumi o yōji de hojikuru is ametaphor for an obsessive attention to minordetails.

Jūnin toiro

十人十色じゅうにんといろ

“Ten people, ten colors”

Everyone has his or her own individual taste.You can’t please all of the people all of the time.

K

Kabe ni mimi ari shōji ni me ari

壁に耳あり障子に目ありかべにみみありしょうじにめあり

“The walls have ears, the door has eyes.”

You can never be sure who is listening and/orwatching. Therefore, you should not discussprivate matters in public. You should alsoexercise caution when doing anything that youwouldn’t want others to know about.

Notes: 障子shōji = sliding paper door in atraditional Japanese home

Kachū no kuri o hirou

火中の栗を拾うかちゅうのくりをひろう

“To pluck chestnuts from the fire”

There is an old story about a monkey whoconvinced a cat to pluck chestnuts for him from

an open fire. The cat ended up burning itself forthe monkey’s benefit. The moral of the story(and the above proverb) is that you should notlet others use flattery and trickery to lure youinto risky actions on their behalf.

kaden ni kutsu o irezu

瓜田に履を納れずかでんにくつをいれず

“Do not set foot in the melon field.”

If you never set foot in a melon field, then youwill never be suspected of being a melon thief.Kaden ni kutsu o irezu is an admonishment toremain above suspicion. Take no action thatcould possibly implicate you in a misdeed

kaeru no ko wa kaeru

蛙の子は蛙かえるのこはかえる

“The child of a frog is also a frog.”

Children tend to be like their parents. A childwill inherit many of her parents’ characteristics—including their foibles and limitations.

kafuku wa azanaeru nawa no gotoshi

禍福は糾える縄の如しかふくはあざなえるなわのごとし

“Good and ill luck are interwoven like thestrands of a rope.”

No one’s life is comprised of only good things—or only bad things. When life is going well, youcan bet that a challenge is just around thecorner. If life is going badly, then your luckybreak can’t be far off.

Note : 禍福kafuku = good and evil, thevicissitudes of life

kahō wa nete mate

果報は寝て待てかほうはねてまて

“Sleep and wait for good fortune.”

Good fortune is on the way, but you have to bepatient and wait for it. In the meantime, don’tworry—be happy. Good things come to thosewho wait.

Note: 果報 kahō: good luck; good fortune

kaiinu ni te o kamareru

飼い犬に手を噛まれるかいいぬにてをかまれる

“To be bitten on the hand by one’s own petdog”

Here is a reversal of the expression “to bite thehand that feeds you.” In this case, you are theone whose hand is bitten. Kaiiunu ni te okamareru is a metaphor for betrayal at thehands of someone you have both nurtured andtrusted in the past.

Note: 飼い犬kaiiunu: pet dog

Kame no kō yori toshi no kō

亀の甲より年の劫かめのこうよりとしのこう

“Maturity is greater in value than a tortoiseshell.”

Wisdom is acquired through age and lifeexperience. Old people, being wise, are worthyof respect.

kane wa abunai tokoro ni aru

金は危ない所にあるかねはあぶないところにある

“Money is found in dangerous places.”

Nothing ventured, nothing gained...There can beno profit without risk… Don’t be tooconservative if you want to be successful.

kane wa tenka no mawari mono

金は天下の回り物かねはてんかのまわりもの

“Money will come and go.”

Money changes hands frequently. Money isconstantly on the move. If you work hardconsistently, at least some of it is bound to come

your way.

kanko dori ga naku

閑古鳥が鳴くかんこどりがなく

“The cuckoo cries.”

The cuckoo is a very shy bird, and it will not cryout when there are people around. You can onlyhear the cry of the cuckoo in a place that isdeserted. Kanko dori ga naku is said inreference to a business that doesn’t have anycustomers. The establishment is so empty thatthe shy cuckoo bird would dare to cry out—confident that there is no one around to hear it.

kanmō ai sukuu

寛猛相済うかんもうあいすくう

“Leniency and ferocity balance each other.”

If you are uniformly lenient with others, thenthey will learn to take advantage of you. On theflip side, if you consistently take a firm andunyielding approach, then people will resent you,and eventually they may refuse to deal with you.The best approach is a mixture of leniency andhardball tactics…Human relationships work bestwhen you combine the carrot and the stick.

Notes: 寛大な kandai na = lenient; generous;猛烈な mōretsu na = fierce; ferocious

kannin bukuro no o ga kireru

堪忍袋の緒が切れるかんにんぶくろのおがきれる

“The cord on one’s bag of patience breaks.”

Here patience is compared to a bag, and whenthe drawstring breaks, one is out of patience.This is similar to “the last straw on the camel’sback.”

karasu no gyōzui

烏の行水からすのぎょうずい

“The bath of the crow”

When a crow bathes itself, it hurriedly dips itselfin a puddle and splashes around. Crows andother birds don’t linger in the water. Karasu nogyōzui refers to a brief, hurried bath.

Kareki mo yama no nigiwai

枯れ木も山の賑いかれきもやまのにぎわい

“A withered tree is a mountain’s prosperty.”

Even a withered tree can add to the scenery ofa mountain…Something is better than nothing…Beggars can’t be choosers.

Notes: 枯れ木 kareki = withered tree; 賑いnigiwai = prosperity

Kare mo hito nari ware mo hito nari

彼も人なりわれも人なりかれもひとなりわれもひとなり

“He’s human just like I am.”

These are words of self-encouragement. When

reflecting on the accomplishments of others,kare mo hito nari, ware mo hito nari remindsyou that if someone else has done it, then youcan do it, too.

kasshite mo tōsen no mizu o nomazu

渇しても盗泉の水を飲まずかっしてもとうせんのみずをのまず

“To refuse to drink from an impure spring evenwhen parched”

The first kanji character of the word tōsen, tō,means “to steal.” According to legend, a verythirsty Confucius once came upon the springthat bears this name. However, he refused todrink any water from the spring, as he did not

want to associate himself with the impureconnotations of the word tōsen. By extension,kasshite mo tōsen no mizu o nomazu is ametaphor for a refusal to take part inunwholesome or dishonest activities, eventhough they may satisfy one’s immediatedesires.

KATEBA KANGUN

勝てば官軍かてばかんぐん

“Win and you become the government army.”

It has been said that the winners always writethe history books. The two kanji that comprisekangun mean “government army.” Thegovernment army is the army that happens to bein power. The other army—the one not in power

—is referred to as the “rebel army.” The ideahere is that the side that wins in battle becomesthe official army for the nation. This side issubsequently vindicated in the history books.Losers, by contrast, are always in the wrong;they receive a short shrift in the historybooks…. Might makes right.

katte kabuto no o o shimeyo

勝って兜の緒を締めよかってかぶとのおをしめよ

“Tighten your helmet strings after a victory.”

For a Japanese warlord or samurai, life was aconstant series of battles. A single victory meantonly a temporary reprieve from the threat of

death. There was always another rival ready topresent a challenge; so the warrior whoremoved his helmet following the defeat of asingle enemy would have been tempting his owndemise.In the modern world as well, victory onlyattracts new and more powerful challengers.For example, if a company does well in themarketplace, competitors will arise to try tocapture its business…There is no rest for thesuccessful.

kawaii ko NI wa tabi o saseyo

かわいい子には旅をさせよかわいいこにはたびをさせよ

“Send the cute child on a journey.”

An especially cute child is likely to be spoiled.Therefore, she should be sent on a journey toendure a certain amount of hardship, so that shewill not become too soft. This proverb is oftencited to persuade people not to overly shelterand coddle their children.

Kawaisa amatte nikusa hyakubai

可愛さ余って憎さ百倍かわいさあまってにくさひゃくばい

“Excessive love turns to hundred-fold hatred.”

For centuries, poets and philosophers havereflected on the notion that love and hatred are

intertwined. It seems to be a vicious cycle: webuild a set of high expectations for the objects ofour affection. Then when they don’t live up toour standards, our affections can quickly turninto ill will.

KAZE NI WA TAISHOKU, NETSU NI

WA ZESSHOKU

風邪には大食、熱には絶食かぜにはたいしょくねつにはぜっしょく

“Feed a cold and starve a fever.”

“Feed a cold, starve a fever” is common folkwisdom. This advice may or may not bemedically sound—but it’s a good excuse to

overeat when you have a cold.

Notes: 大食taishoku = gluttony, excessiveeasting; 絶食zesshoku = fasting

kega no kōmyō

怪我の功名けがのこうみょう

“A fluke”

Have you ever unexpectedly “gotten lucky”? Anapparent defeat can occasionally result in a netgain. Kega no k ōmyō describes just such achance success.

Note: 功名kōmyō = great accomplishment,meritorious deed

Ken-en no naka

犬猿の仲けんえんのなか

“Like dogs and monkeys”

Do dogs and monkeys have a natural antipathyfor each other? The Japanese seem to think so:ken-en no naka is the Japanese version of“they feud like cats and dogs.”

kenzen naru seishin wa kenzen naru shintai

ni yadoru

健全なる精神は健全なる身体に宿る

けんぜんなるせいしんはけんぜんなるしんたいにやどる

“A sound spirit dwells in a sound body.”

The mind and body are closely connected…Ahealthy mind and a healthy body go together…When wishing a person physical health, youshould also pray for her spiritual health, and viceversa.

Note: 健全[な] kenzen na = healthy

kiite gokuraku mite jigoku

聞いて極楽見て地獄きいてごくらくみてじごく

“A fabled paradise is a hell in fact”

Perhaps you finally visited a vacation spot thatone of your friends had been raving about.When you got there, however, you found that itdid not live up to her descriptions. Kittegokuraku mite jigoku is used when the realityof a place, attraction, etc. does not live up to itsadvance press.

kika oku beshi

奇貨居くべしきかおくべし

“Rare coins are worth saving.”

When a rare find or a unique opportunity comesyour way, take advantage of it. If you want toachieve your goals, then you have to keep youreyes open for auspicious circumstances and helpfrom unexpected sources.

kiku wa iTtoki no haji kikanu wa isshō no

haji

聞くは一時の恥聞かぬは一生の恥

きくはいっときのはじきかぬはいっしょうのはじ

“To ask a question brings temporary shame; butnot asking brings a lifetime of shame.”

People often hesitate to ask a question for fearthat they will appear foolish. However, thosewho refuse to ask questions are actually theones who end up looking like fools; their falsepride keeps them ignorant.

If you ask a question, you maymomentarily experience shame. A question is anacknowledgement that you don’t yet knowsomething. But those who ask questions receivethe answers that they need. If you don’t ask,then you will never learn the answer—and yourknowledge will be limited for a lifetime.

Kōbō ni mo fude no ayamari

弘法にも筆の誤りこうぼうにもふでのあやまり

“Even the brush of Kōbō, the great calligrapher,

sometimes slips.”

Kōbō was a legendary calligrapher during theperiod of Japanese history known as the HeianEra. The above proverb states that if even thegreat Kōbō could make a slip of the pen, thenone can expect occasional mistakes fromaccomplished individuals in all fields…The prossometimes falter.

kōbō wa fude o erabazu

弘法は筆を選ばずこうぼうはふでをえらばず

“Kōbō does not pick and choose his brushes.”

Being a great calligrapher, the legendary Kōbōdid not fret over which brush he used. In the

same way, a person of talent is not overlyfastidious when selecting tools. On the otherhand, a mediocre craftsman will always blamethe tools for his own failure to produce thedesired results.

Kōchi wa sessoku ni shikazu

巧遅は拙速に如かずこうちはせっそくにしかず

“Be brisk and sharp rather than slow anddeliberate.”

Even the most skillful work will beunsatisfactory if it takes you too long tocomplete. Rather than agonizing over technique,you should endeavor to do a reasonably good job

in a short amount of time.

kōin ya no gotoshi

光陰矢の如しこういんやのごとし

“Time flies like an arrow.”

Time and tide wait for no one…The sands oftime are always flowing…Here today, gonetomorrow.

Kōji maōshi

好事魔多しこうじまおおし

“The bad infects the good.”

Obstacles will quickly arise to thwart grandambitions. Happiness is blocked by a thousandpetty evils.

Kōkai saki ni tatazu

後悔先に立たずこうかいさきにたたず

“Don’t regret the past.”

What’s done is done…If you would have knownbetter, you would have done better…There is nouse in crying over spilt milk.

Koketsu ni irazunba koji o ezu

虎穴に入らずんば虎子を得ず

こけつにいらずんばこじをえず

“You cannot get a tiger’s cub without entering atiger’s den.”

Entering a tiger’s den would be extremelydangerous, but that is the only place where youwill find a tiger cub. Success requirescourage...No guts, no glory…Nothing ventured,nothing gained.

Kokyō e nishiki o kazaru

故郷へ錦を飾るこきょうへにしきをかざる

“To decorate one’s homecoming with abrocade”

The brocade (nishiki) in the above expression isfigurative. The brocade is a metaphor for anaccomplishment that one can be proud of.Kokyō e nishiki o kazaru means “to returnhome in glory,” or “to return to one’s hometownafter achieving conspicuous worldly success.”

Notes: 故郷kokyō= hometown; 錦nishiki =brocade

kome no meshi yori oboshimeshi

米の飯より思し召しこめのめしよりおぼしめし

“Be more thankful for kind intentions than forrice.”

Kindness and heartfelt intentions are the mostvaluable gifts that you can receive. When youreceive a favor or a gift from another person,consider the thoughtfulness behind the gestureas much as the objective value of what you havebeen given.

Korobanu saki no tsue

転ばぬ先の杖ころばぬさきのつえ

“It is better to carry a cane than to fall.”

Take precautions in order to avoid failure…Look before you leap... Prevention is better thancure.

Kowai mono mita sa

怖いもの見たさこわいものみたさ

“One is tempted to look at dreadful things.”

People are curious by nature. When we hearthat something is terrifying, we immediatelywant to look at it. (Why else would peoplewatch horror movies?)

kuchi hatchō te hatchō

口八丁手八丁くちはっちょうてはっちょう

“Ready in word and deed”

Hatchō is another word for “skillful,” or takumi.A literal translation of the above would be“skillful mouth, skillful hands.” Figurativelyspeaking, kuchi hatchō te hatchō describessomeone who is a “go-getter,”or yarite.

Kuchi wa wazawai no mon

口は禍の門くちはわざわいのもん

“The mouth is the source of all disasters.”

Our words sometimes have a greater impactthan our actions…We are so often sunk by aninadvertent slip of the tongue. Therefore, youshould measure your words carefully.

Notes: 禍wazawai = disaster, calamity

Kumo o tsukamu

雲を掴むくもをつかむ

“To grasp at clouds”

Kumo o tsukamu conveys the idea of animpractical, whimsical approach to life ingeneral, and to future plans in particular. Just asgrasping at real clouds would be an exercise infutility, the person who indulges in this at thefigurative level favors impossible “pipe dreams”over more realistic goals.

kurushii toki no kami-danomi

苦しい時の神頼みくるしいときのかみだのみ

“Praying when you’re in a fix”

Although religious institutions exist throughoutJapan, a fervent attachment to religion is notgenerally the mark of being Japanese. As this

proverb suggests, though, even fundamentallyagnostic people will pray when they face agrave crisis or a severe hardship.

Kusai mono ni futa o suru

臭い物にふたをするくさいものにふたをする

“Put a lid on what stinks.”

No, this isn’t a proverb about housekeeping orindustrial waste management. Kusai mono nifuta o suru alludes to the human tendency toconceal scandals and revelations that couldprove embarrassing or socially disadvantageous.An English equivalent would be “covering one’sdirty laundry” or “keeping one’s skeletons

hidden in the closet.”

Kusatte mo motai

腐っても鯛くさってもたい

“A sea bream is a sea bream even when it isrotten.”

This proverb might seem a bit puzzling withoutan important insight into Japanese culinaryculture. The red sea bream has long beenconsidered a delicacy in Japan. The fish not onlyhas an exquisite taste, but it also has a superb

appearance. The lesson here is that quality andvirtue never grow old. An admirable trait doesnot become less admirable just because theperson or thing possessing it is old.

Notes: 鯛motai = sea bream

kyōdai wa tanin no hajimari

兄弟は他人の始まりきょうだいはたにんのはじまり

“Siblinghood is the beginning of estrangement.”

Siblings are united by the bonds of blood. Asthey grow older, however, they go their own

separate ways. Their estrangement increases,and they develop competing interests.Eventually, they may even fall into petty quarrelsand outright enmity.

Kyūshi ni isshō o eru

九死に一生を得るきゅうしにいっしょうをえる

“A hair-breadth escape”

A narrow reprieve from death…or anunexpected end to a crisis

kyūsureba tsūzu

窮すれば通ずきゅうすればつうず

“There is always a way out.”

Kyūsureba tsūzu suggests that no matter howdesperate things may seem, you can find asolution if you look hard enough.

M

mago ni mo ishō

馬子にも衣装まごにもいしょう

“Clothes for the packhorse man”

As we say in English, “Clothes make the man.”Mago ni mo ishō indicates that even apackhorse man—a lowly laborer in traditionalJapan—can look distinguished if he dons theproper attire.

makafushigi

摩訶不思議まかふしぎ

“As mysterious as Sanskrit”

“Maka” is the ancient Sanskrit language. Thislanguage is unknown outside a few narrowacademic circles. Makafushigi is thereforesynonymous with “a profound mystery.”

Note: A more contemporary word for Sanskrit isサンスクリット語 Sansukuritto-go.

makanu tane wa haenu

蒔かぬ種は生えぬまかぬたねははえぬ

“The unplanted seed does not blossom.”

As an oil company executive once said, “Youonly discover oil in the places where you drillwells.” Nothing ventured, nothing gained. Thereis also an athlete’s version of makanu tane wahaenu: “You miss one hundred percent of theshots you don’t take.”

makeru ga kachi

負けるが勝ちまけるがかち

“There is victory in losing.”

You have no doubt heard the expression, “to winthe battle and lose the war.” Makeru ga kachiexamines the flipside of this scenario: sometimesyou can lose the battle and win the longer termwar. If an immediate victory would be too costlyor too difficult, then perhaps you should allowyourself a “strategic withdrawal”—and focus ongaining an advantage over the longer term.

MANAITA NO UE NO KOI

俎の上の鯉まないたのうえのこい

“A carp on the cutting board”

A carp that has been placed on the cutting boardis completely helpless. There is nothing that it

can do except wait for the knife. When manaitano ue no koi is said in regard to a person, theindividual is “in the hands of God,” or “at themercy of fate.”

Man o jisu満を持すまんをじす

“To be awaiting an opportunity”

You might use this expression when you haveprepared everything that you possibly can—butyou must wait for outside factors to line up inyour favor. Man o jisu is originally derived fromthe sport of archery, the metaphor being that thearcher is waiting with his bow drawn, but he

cannot fire until the target comes into view.

mateba kairo no hiyori ari

待てば海路の日和ありまてばかいろのひよりあり

“Waiting for good weather on the sea lane”

A ship’s captain might have to wait for badweather to clear before departing on a voyage.However, it is better to wait than to proceed instormy weather. The moral is that patience isrewarded…Good things come to those whowait.

Notes: 海路 kairo = sea lane; 日和 hiyori =good weather

Mawata de kubi o shimeru

真綿で首をしめるまわたでくびをしめる

“To strangle with floss silk”

Floss silk is a soft material. If you tried tostrangle someone with it, you wouldn’t kill them,but you would certainly torment them. Mawatade kubi o shimeru compares this process toany manner of leisurely torment, or “toying withsomeone.” (It does not refer to physical torture.)

me no ue no kobu

目の上の瘤めのうえのこぶ

“A lump above the eye”

A lump over your eye would make it difficult foryou to see clearly. Likewise, a person who ishigher in rank can sabotage you and block yourway at every turn. This expression is usedfrequently in corporate contexts, wheremanagers with a grudge often become me no ueno kobu “stumbling blocks” for junioremployees.

Note: 瘤kobu = a lump; a boil

Me wa kuchi hodo ni mono o iu

目は口程に物を言うめはくちほどにものをいう

“The eyes speak as clearly as the mouth.”

Think about how often you have been able toknow what a person is thinking or feeling simplyby studying the look in their eyes. Our eyesspeak volumes about what is in our hearts andminds.

MIKATA MIGURUSHII

味方見苦しいみかたみぐるしい

“Favoritism is unpleasant to look at.”

Favoritism is, perhaps, an inevitable part of anyorganization—whether in education,government, or the private sector. However,favoritism should be limited, because too muchof it can quickly ruin things.

MIMIZU GA TSUCHI O KUITSUKUSU

蚯蚓が土を食い尽くすみみずがつちをくいつくす

“The earthworms will eat up the earth.”

The odds that the earthworms will eat up all thesoil in the earth are not very high. In fact, theodds of this occurring are so low that we caneffectively forget about it. This would be akin toworrying about the sky falling. Mimizu gatsuchi o kuitsukusu is a gentle satire on the“what if” scenarios that many people worryabout.

Mi no hodo o shire

身の程を知れみのほどをしれ

“Know your own status.”

Understand your own strengths andweaknesses. Don’t try to place yourself in anenvironment or in a job that will exceed yourlimitations…Cut your coat according to yourown cloth…Do what suits you best.

mi mo futa mo nai

身も蓋もないみもふたもない

“There is neither a container nor a lid.”

A comment with neither a “container nor a lid”is “brutally frank” or “tactless.”

Usage Example: Kanojo no henji wa, mi mo futa mo arimasendeshita.彼女の返事は、身も蓋もありませんでした。

“Her response was brutally frank.”

miru to kiku to wa ō-chigai

見ると聞くとは大違いみるときくとはおおちがい

“There is a big difference between seeing andhearing.”

Information obtained from second- and third-hand sources is often distorted. To really becertain, it is necessary to see the facts of asituation with your own eyes.

mitsugo no tamashii hyaku made

三つ子の魂百までみつごのたましいひゃくまで

“The spirit of the three-year-old lasts until age

one hundred.”

The personality traits that you acquire inchildhood never really change. Even at age onehundred, you will essentially be the same personthat you were during your youth.

mizaru kikazaru iwazaru

見ざる聞かざる言わざるみざるきかざるいわざる

“See no evil, hear no evil, speak no evil.”

Don’t concern yourself with that which does notconcern you...Mind your own business and

avoid trouble…Don’t unnecessarily involveyourself in dangerous situations.

mizugokoro areba uogokoro

水心あれば魚心みずごころあればうおごころ

“If you have the mind of water, I will answeryou with the mind of fish.”

When dealing with other people, you generallyget what you receive...I will treat you as youtreat me…Treat me kindly and I will treat youkindly in return.

Note: A variant is: 魚心あれば水心uo gokoroareba mizugokoro

mizu kiyokereba uo sumazu

水清ければ魚棲まずみずきよければうおすまず

“Fish cannot live in water that is too clear.”

Fish need a few impurities in their water in orderto survive. People are similar. If a person is toopure of heart, he will actually repel others.Moderation is best—even where virtue isconcerned.

mochi wa mochiya

餅は餅屋もちはもちや

“For rice cakes, go to a rice cake maker.”

The world is full of people who have specializedin particular niches. When there is a specializedtask to be performed, your best bet is to rely ona specialist—who can do the job much moreeffectively than a non-specialist in the field.

Mono ieba kuchibiru samushi aki no kaze

物言えば唇寒し秋の風ものいえばくちびるさむしあきのかぜ

“If you speak ill of others, you will have a bitteraftertaste and your lips will feel cold.”

If you brag and try to make others feel badabout themselves, you will suffer psychologicalconsequences. In fact, you will end up feelingbad about yourself.

Moreover, don’t say more than needs tobe said in any delicate situation. Silence seldomdoes any harm—but excess words cansometimes lead to anger and hurt feelings on allsides. Be brief and to the point.

mono wa iiyō

物は言いようものはいいよう

“What matters is how you say it.”

Even a compliment or a pleasant story can turnoffensive if you express it in the wrong way. Becareful about the way in which you say things—even when your subject matter seemsinnocuous.

mono wa kangaeyō

物は考えようものはかんがえよう

“It’s all in how you think about it.”

Abraham Lincoln once said, “Most folks areabout as happy as they make up their minds tobe.” This proverb echoes that sentiment.Happiness (and misery) is a state of mind.

mono wa sōdan

物は相談ものはそうだん

“Talk to others about your troubles.”

When you are faced with a difficult situation,don’t suffer alone and in silence. Consult withother people. This will not only ease youremotional burden—but the advice of others will

likely contain key insights that may lead to asolution. You should also talk to other peoplebefore making an important life decision.

mono wa tameshi

物は試しものはためし

“It’s worth a try.”

Don’t get discouraged about the difficulty of anundertaking before you actually attempt it. Whatseems to be “impossible” may actually be easierto achieve than you think. But you won’taccomplish anything as long as you are onlysitting around thinking about your goal.

monzen no kozō narawanu kyō o yomu

門前の小僧習わぬ経を読むもんぜんのこぞうならわぬきょうをよむ

“A child living near a Buddhist temple can chantsutras that he has never learned.”

A child who lives near a Buddhist temple willconstantly overhear the monks as they chantBuddhist scriptures, or sutras. Over time, thechild will gradually reach the point where he canrecite them himself—even though he has neverformally studied them. Monzen no kozōnarawanu kyō o yomu is an affirmation of thefact that significant learning can take placewithout formal study, through observation andosmosis.

moto mo ko mo nai

元も子もないもともこもない

“To have neither principal nor interest”

When you lose both your principal and interestyou have effectively lost everything…To losethe farm…A complete and total loss.

moto no mokuami

元の木阿弥

もとのもくあみ

“To lose ground”

What is worse than never improving? Howabout improving, and then subsequently fallingback to your old circumstances? This is the stateof affairs depicted by moto no mokuami. Forexample, if you receive a promotion at work,you will of course be happy. But if the companylater demotes you back to your old position, youwill feel worse than you would have felt if youhad never been promoted in the first place.

mujun

矛盾むじゅん

“Contradiction”

In Chinese legend, there is a story about acraftsman who sold both halberds and shields.(A halberd is a long weapon that bears a spikeand an axe blade.) The craftsman claimed thatno shield could withstand a blow from one of hishalberds—but he also claimed that no halberdcould penetrate one of his shields. There is anobvious contradiction here. Therefore, the twocharacters mu (halberd) and jun (shield) mean“contradiction” when they are combined.

Mukashi totta kinezuka

昔取った杵柄むかしとったきねづか

“A skill learned long ago”

A skill learned a long time ago may come inhandy today, tomorrow—or a decade from now.You never know when a lesson from the pastwill provide an important insight.

Mukau tokoro teki nashi

向う所敵なしむかうところてきなし

“Not an enemy in sight.”

Think of a warlord looking across the landscape,and seeing no one who would be strong enough

to raise a sword against him. Mukau tokoroteki nashi applies to a person or entity that ispeerless and unchallenged in his domain.

Mune ni ichimotsu

胸に一物むねにいちもつ

“A secret plot in one’s breast”

To have an axe to grind...To have a secretagenda. A synonymous expression is kontan gaaru.

Note: 一物 ichimotsu = a secret intention

muri ga tōreba dōri ga hikkomu

無理が通れば道理が引っ込むむりがとおればどうりがひっこむ

“When unreason prevails, reason has to giveway.”

When wrongdoers dominate a society, theworks of good people will be marginalized andpushed to the background. Force oftenovercomes reason. Might makes right.

Mushi mo korosanu

虫も殺さぬ

むしもころさぬ

“Wouldn’t kill a bug”

A person who wouldn’t even kill a bug isharmless and gentle…A peaceful person…Apacifist.

Mushi no idokoro ga warui

虫の居所が悪いむしのいどころがわるい

“The location of the bug is bad.”

If you had a bug inside your body, it could easilymove into some uncomfortable places, thereby

causing you to be in a bad mood. Mushi noidokoro ga warui means “out of sorts” or “in afoul mood.”

Usage Example: Tanaka-san wa konshū, mushi no idokoro gawarui desu.田中さんは今週、虫の居所が悪いです。“Mr. Tanaka is in a bad mood this week.”

mushi no iki

虫の息むしのいき

“The breath of an insect”

An insect’s breath would be so shallow as to bepractically imperceptible. Mushi no iki conveysthe sense that someone is “on death’s door” or“on the verge of death.”

muyō no yō

無用の用むようのよう

“A useless thing is sometimes useful.”

Here is a proverb for packrats. Muyō no yō arewords of justification to those of us who cannever throw anything away. After all, you neverknow when one of those miscellaneous items

stored away in the basement or the garagemight come in handy.

N

na wa tai o arawasu

名は体をあらわすなはたいをあらわす

“Names reveal the substance.”

Each of Snow White’s companion dwarves hada name that matched his personality (“Sleepy,”“Sneezy” etc.). In the novel DavidCopperfield, two characters that bear thegloomy last name “Murdstone” are sinister tothe core…There are indeed many hot springsnear the city of Hot Springs, Arkansas… Na watai o arawasu reminds us that the names ofpeople, places, and things frequently tell us muchabout their characteristics.

nagai me de miru

長い目で見るながいめでみる

“Look at it with ‘long eyes’”

You can’t make snap judgments based only onpresent conditions; you must also consider howcircumstances will change in the future…Focuson long-term progress rather than on short-termgains…Patience will be rewarded in the longrun.

nagai mono ni wa makarero

長い物には巻かれろながいものにはまかれろ

“Allow yourself to be bound by long twine.”

There is no percentage in opposing the

influential and the strong. They will overpoweryou one way or another. Therefore, your bestbet is to willingly submit to them, in hopes thatyou may gain their favor.

nai chie o shiboru

無い知恵をしぼるないちえをしぼる

“To squeeze nonexistent wisdom”

Nai chie o shiboru refers to a situation inwhich a person racks his brain over a subjectabout which he has minimal knowledge. Nomatter how hard he thinks about the issue, hedoesn’t have the background and expertise tomake an informed judgment.

nai sode wa furenu

無い袖は振れぬないそではふれぬ

“The empty sleeve gives nothing.”

In Japan, the sode, or sleeve, has long hadvarious financial associations. (For example,sode no shita is “a bribe.”) However, you can’tproduce anything from your sleeve if it is empty.You can’t give what you don’t have.

naite kurasu mo isshō waratte kurasu moisshō

泣いて暮すも一生笑って暮すも一生

ないてくらすもいっしょうわらってくらすもいっしょう

“You can either cry or laugh through life.”

You are given only one life to live, so you hadbetter spend it as happily as possible. Don’tburden yourself with worrying—opt for laughterinstead.

naku ko wa sodatsu

泣く子は育つなくこはそだつ

“The crying child will grow up.”

If a child is crying loudly, then he is probablyhealthy. A little bit of crying never hurt a child,so don’t be overly alarmed at it.

nakute nana kuse

無くて七癖なくてななくせ

“Every person has at least seven habits.”

Every human being is a creature of habit. Eachperson has his or her own faults. No one isperfect.

Namabyōhō wa ōkega no moto

生兵法は大怪我のもとなまびょうほうはおおけがのもと

“Crude military tactics are the source of manycasualties.”

A little bit of knowledge is a dangerous thing…You may not know as much as you think youknow…Don’t proceed into a complex ordangerous situation without the properpreparation.

Nakazu tobazu

鳴かず飛ばずなかずとばず

“Neither crying out nor flying”

A bird that chooses neither to cry nor to flywould be wasting its capabilities. Similarly, aperson of ability who chooses not to exercisetheir skill is regarded disdainfully. It is wastefulnot to use what you have—either resting on pastlaurels or procrastinating about actions in thedistant future.

nakittsura ni hachi

泣きっ面に蜂なきっつらにはち

“The bee stings the crying face.”

When one thing goes wrong, everything goeswrong. Misfortune always strikes when you areleast prepared to deal with it. Bad things comein threes.

NanAkorobi yaoki

七転び八起きななころびやおき

“Fall down seven times…Stand up eight.”

Don’t allow yourself to become discouraged byfailure. If you pick yourself up and keep movingforward, then you are sure to reach your goalsin the end. All setbacks are temporary.

Naranu kannin suru ga kannin

ならぬ堪忍するが堪忍ならぬかんにんするがかんにん

“Patience is bearing the unbearable.”

The true test of your patience arrives when youbelieve that the limits of your patience havebeen exceeded. If you can endure that whichyou consider to be unbearable, then you are trulypatient.

narau yori narero

習うより慣れろならうよりなれろ

“Don’t just learn it, make it second nature.”

When I played basketball in grade school, thecoach made us spend hours practicing freethrows and basic ball handling maneuvers. Weof course already understood these skills, but wewere told that we had to make them “secondnature.”Narau yori narero refers to the distinctionbetween knowing how to do something, andbeing so used to doing it that it has soaked intoyour bone marrow. When you reach that levelof skill, you don’t have to consciously thinkabout it anymore—you can just do it.

nasake wa hito No tame narazu

情けは人の為ならず

なさけはひとのためならず

“Kindness is not only for others’sake.”

There is no such thing as a completely selflessact. When you are kind to another person, bothyou and the other person will reap the benefitsof your kindness…The good that you do comesback to you.

NATSU UTAU MONO WA FUYU NAKU

夏歌う者は冬泣くなつうたうものはふゆなく

“Those who sing in the summer will cry in the

winter.”

There will be no harvest in the fall withoutplanting and tending during the spring andsummer. If you indulge only in the pleasures ofthe moment, then you will eventually findyourself in a difficult position.

Negattari kanattari

願ったり叶ったりねがったりかなったり

“What you ask for will come to you.”

When you fervently wish for, pray for, or seek

something, you increase the odds that you willget it…Believe well and receive well…Faithmoves mountains.

neko mo shakushi mo

猫も杓子もねこもしゃくしも

“Even cats and rice ladles”

A cat’s paw happens to be roughly the samesize as a rice ladle—but these two things arecompletely different in nature. Neko moshakushi mo means “everyone and hisbrother/sister” or “every Tom, Dick and Harry.”Usage Example: Saikin wa, neko mo shakushi mo Eikaiwa obenkyō shite imasu.

最近は、猫も杓子も英会話を勉強しています。“Recently, everyone and his brother arestudying conversational English.”

Neko ni katsuobushi

猫に鰹節ねこにかつおぶし

“To put dried bonito before a cat”

Cats love all kinds of fish. If you were to put apiece of dried bonito before a cat, you would beguaranteeing that the fish would be eaten. Thiswould be like “letting the wolf guard the sheep”or “letting the fox guard the henhouse.” Neko ni

katsuobushi is an admonishment for a mistakethat is so obvious that it seems almost deliberate.

neko ni koban

猫に小判ねこにこばん

“A gold coin before a cat”

A koban is a type of Japanese gold coin that isnow obsolete. A cat would be incapable ofappreciating the value of a gold coin; so givingone to a cat would be a complete waste ofresources. Neko ni koban refers to situations inwhich a person is given something that is toogood for them, or something that they areincapable of appreciating.

neko no me no yō

猫の目のようねこのめのよう

“Like a cat’s eyes”

A cat’s eyes are constantly darting about. Theydon’t stay focused on any one thing for a longtime. Therefore, neko no me no yō issynonymous with “rapid change,” or“unpredictability.”

neko no te mo karitai

猫の手も借りたい

ねこのてもかりたい

“Willing to accept help even from a cat”

As a cat owner, I can attest to the fact thatwhile cats make wonderful companions, theyare not very helpful. Cats will never beemployed as beasts of burden—they are entirelywrapped up in doing their own thing.Neko no te mo karitai describes a state ofextreme busyness. One would have to be verybusy indeed before one would accept help froma cat.

Usage example: Kyō wa neko no te mo karitai kurai isogashiidesu.今日は猫の手も借りたいくらい忙しい

です。“I’m extremely busy today.”

Nemimi ni mizu

寝耳に水ねみみにみず

“Water in sleeping ears”

A sleeping person would certainly be surprised ifsomeone suddenly poured water in her ears.While most people never have this undesirableexperience, we are often surprised byunexpected news and announcements. Nemimini mizu refers to “a bolt out of the blue” or atotally unexpected development.

Nen ni wa nen o ireyo

念には念を入れよねんにはねんをいれよ

“Add caution to caution.”

Err on the side of caution…Look before youleap…One cannot be too careful.

NENRIKI WA IWA O TŌsu

念力は岩を通すねんりきはいわをとおす

“Willpower can pierce even a rock.”

There is, perhaps, no limit to what a trulydetermined individual or group can accomplish.As we say in English, “Where there’s a will,there’s a way.

neru ko wa sodatsu

寝る子は育つねるこはそだつ

“The sleeping child will grow up.”

A child who sleeps a lot will grow up strong.Sleeping is one of the primary tasks of children.

Nido aru koto wa sando aru

二度あることは三度あるにどあることはさんどある

“What has happened twice can happen a thirdtime.”

This proverb is most commonly used in regard tounpleasant occurrences and misfortunes. If anundesirable event has already occurred twice,then it is reasonable to expect it to occur a thirdtime.

Nigashita sakana wa ōkii

逃がした魚は大きい

にがしたさかなはおおきい

“The big fish gets away.”

We feel especially distressed about theopportunities and rewards that escape us justbefore we grasp them. There is nothing worsethan a near miss. If we were anticipatingsomething pleasant, then we will regret its losseven more than we would have if we had nevergotten close to it in the first place.

nikumarekko yo ni habakaru

憎まれっ子世にはばかるにくまれっこよにはばかる

“The hated person flourishes in the world.”

Many people who are hated by others are alsoadmired (and vice versa). It is one thing to earnothers’ affection, and another thing to earn theirrespect. Unsavory characters often enjoyworldly success and considerable influence.

Nimai jita

二枚舌にまいじた

“A forked tongue”

A person who has a “forked tongue” or who is“two-faced” cannot be trusted because his story

changes constantly. He engages in “double-dealing.”

Usage Example: Kiriyama-san wa nimai-jita o tsukau node,shin’yō shinai hō ga ii.桐山さんは二枚舌を使うので、信用しない方がいい。Ms. Kiriyama is a bit of a two-face, so it’s bestnot to trust her.

ni no mai

二の舞にのまい

“The follow up dance”

Ni no mai refers to a repetition of someoneelse’s mistake. The original term ni no maicomes from the world of Japanese court music.

Usage Example: Shortly after Apple Computer released the iPod,the Japanese language version of Wired Newsran a story entitled: 『iPod』は『キューブ』の二の舞？“Ai Poddo wa Kyūbu no ni no mai?”

The Cube was a previous Apple product that didnot fare well in the marketplace. The articlewent on to explain how the iPod suffers manysimilar shortcomings, and might therefore be acommercial failure as well.

niōdachi

仁王立ちにおうだち

“To stand up to one’s full height”

Niō is “the two Deva kings.” There is a statueof these two kings, known as the Niōzō. Adirect translation of niōdachi is “standing up tothe height of [the statue of] the two Deva

kings.” Niōdachi carries the connotation ofboldness. It often implies the idea of “finallygetting one’s nerve up,” or “finally getting fedup” with a situation.

Usage Example: Mori-san wa totsuzen niōdachi ni nari,monku o iimashita.森さんは突然仁王立ちになり、文句を言いました。Mori-san suddenly stood up and complained.

niwatori o saku ni nanzo gyūtō o mochiin

鶏を割くになんぞ牛刀を用い

んにわとりをさくになんぞぎゅうとうをもちいん

“To kill a hen with a butcher’s knife”

Don’t indulge in overkill. Don’t use more forceor money than is needed to accomplish the job.Make the methods suit the purpose.

Nō aru taka wa tsume o kakusu

能ある鷹は爪を隠すのうあるたかはつめをかくす

“The skillful hawk hides its claws.”

A person of true ability doesn’t flaunt his skills.He prefers to keep them hidden, and only revealthem when necessary and appropriate.

nodo moto sugireba atsusa wasureru

喉元過ぎれば熱さ忘れるのどもとすぎればあつさわすれる

“You forget being scalded once you’veswallowed something hot.”

When you endure something unpleasant, youforget about it once the immediate pain is past.You are then ready to try it again.

nokorimono ni wa fuku ga aru

残り物には福があるのこりものにはふくがある

“There is luck in leftovers.”

Don’t be too quick to turn up your nose at thingsthat other people have passed over. You mayfind a hidden treasure that they were unable torecognize. In addition, nokorimono in wa fukuga aru implies that those who are patient will berewarded.

noren ni ude-oshi

暖簾に腕押しのれんにうでおし

“Pushing against the curtain”

A noren is a type of curtain that hangs in theentranceway of a traditional Japanese shop. Ifyou were to push such a curtain, your armwould slide right through, so you would produceno real outcome. Based on this metaphor, norenni ude-oshi refers to actions that are ineffective—a situation in which one is “spinning one’swheels.”

Norikakatta fune

乗りかかった船のりかかったふね

“A boat already boarded”

Once you begin an activity or make acommitment, it may be impossible for you tochange your mind. Some things cannot bestopped or reversed halfway—you have to seethem through.

nuka ni kugi

糠に釘ぬかにくぎ

“Like a nail in rice bran.”

You can’t pound a nail into rice bran—the nailgoes right through the powdery bran. Nuka nikugi is a metaphor for an action that has noeffect, or the voicing of an opinion to someonewho doesn’t listen.

nurete de awa

濡れ手で粟ぬれてであわ

“To grasp millet with wet hands”

Millet is a dried grass similar to hay. Itimmediately sticks to wet hands. Nurete de awa

is “easy money”—a reward or payment thatcomes without any real effort being expended.

Nusubito ni mo sanbu no ri

盗人にも三分の理ぬすびとにもさんぶのり

“Even a thief has some excuses.”

Any thief can give excuses for what he does—but theft is theft. People can always rationalizetheir own actions…When you are wrong, youshould admit it, rather than going out of yourway to craft an elaborate (but ultimatelytransparent) argument to justify yourself.

nusutto ni mo jingi

盗人にも仁義ぬすっとにもじんぎ

“There is a code of conduct among thieves.”

Even criminals, who have rejected the rules ofsociety, have their own code of conduct…Thereis honor among thieves.

Note: An alternative pronunciation of盗人n u su tto i s 盗人nusubito. The commoncontemporary word for “burglar” or “thief” is 泥棒dorobō.

nusuTto takedakeshii

盗人猛猛しいぬすっとたけだけしい

“Thieves are shameless.”

If someone is unethical enough to commit an actlike theft in the first place, then don’t expectthem to show any compunction for their actions.

O

Obi ni mijikashi tasuki ni nagashi

帯に短し襷に長しおびにみじかしたすきにながし

“Too short for a belt, too long for a sash”

A cloth that is both too short for a belt and toolong to be used as a sash would be useless. Obini mijikashi tasuki ni nagashi corresponds to“odds and ends” or “something left half-completed.”

oboreru mono wa wara o MO tsukamu

溺れる者は藁をも掴むおぼれるものはわらをもつかむ

“A drowning person will grasp at straw.”

If you were drowning and about to go under, ahandful of straw wouldn’t do you much good.However, a person in desperate straits will oftengrasp at any means that might offer a ray ofhope.

oi no ittetsu

老いの一徹おいのいってつ

“The obstinacy of old age”

Old people are set in their ways. As people

grow older, they become increasingly stubborn.

oite wa ko ni shitagae

老いては子に従えおいてはこにしたがえ

“When you are old, listen to your children.”

Japan is less of a “youth culture” than theUnited States. Age is generally associated withwisdom and respect rather than squareness orsenility. However, the above proverbacknowledges that there comes a time when thetorch of authority and judgment must be passedon to the next generation.

okite hataraku kahō-mono

起きて働く果報者おきてはたらくかほうもの

“Happy is he who is up and working”

Think of ease but work on…There issatisfaction to be found in working hard… Avoidbeing idle.

Onaji ana no mujina

同じ穴の狢

おなじあなのむじな

“Badgers from the same hole”

In Japanese folklore, the badger is regarded as asly, duplicitous animal. Here badgers arecompared to co-conspirators in a crime, scandalor underhanded scheme. Although thecooperation of the two individuals may not beimmediately obvious, the pair of scoundrelssurely must be working in cahoots.

Oni no inu ma no sentaku

鬼の居ぬ間の洗濯おにのいぬまのせんたく

“Doing the laundry while the devil is away”

Is there a boss, a parent, or a spouse who scoldsyou when you do the things you enjoy? Perhapswhen this person is out, you indulge yourself inthose small pleasures that they would ordinarilychasten you for…When the cat is away, themice will play.

oni ni kanabō

鬼に金棒おににかなぼう

“The devil armed with an iron club.”

A devil would be a formidable force even if it

were unarmed. If it were given an iron club,then it would be all the more powerful. Oni nikanabō depicts a situation in which a strongperson is given something that in some waymagnifies their strength.

Although an oni is not generally apositive creature in Japanese folklore, the persondescribed in oni ni kanabō is not necessarily upto mischief. For example, if a team of alreadyefficient workers was given a new piece ofequipment that enabled them to double theiroutput, this could be correctly referred to as onini kanabō.

oni no kakuran

鬼の霍乱おにのかくらん

“A devil gets sunstroke.”

Sometimes even the strongest and healthiestpeople fall ill. We weren’t expecting them to getsick (just as no one would expect the devil to getsunstroke), but they are vulnerable to commonhuman frailties nonetheless.

oni no me ni mo namida

鬼の目にも涙おにのめにもなみだ

“Tears in the devil’s eyes”

When a person who you assume to be cold-hearted suddenly shows emotion, you arenaturually surprised—as if you saw tears in the

eyes of devil. Oni no me ni mo namida is oftenused cynically, as if to imply “crocodile tears.”

onna-gokoro to aki no sora

女心と秋の空おんなごころとあきのそら

“A woman’s heart and the autumn sky”

This proverb suggests that women are fickle.But men can be fickle as well. The Japaneseword for “man,” otoko, is sometimes inserted inplace of onna (“woman”).

onna sannin yoreba kashimashii

女三人寄れば姦しいおんなさんにんよればかしましい

“When three women gather, there is a noisyclamor.”

Admittedly, this is a sexist proverb; but I haveincluded it for the sake of completeness. Forwhat it’s worth, we men can also be ratherboisterous when there are three or more of us ina room.

OROKA–MONO NI FUKU ARI

愚か者に福ありおろかものにふくあり

“Fools have their luck.”

Fortune looks out for fools…Even fools receivea lucky break now and then.

otoko wa me kara

男は妻からおとこはめから

“What a man is depends on his wife.”

Behind every successful man there is a specialwoman…A good wife makes a good husband…A good wife is the salt of the earth.

outa ko ni oshierarete asase o wataru

負うた子に教えられて浅瀬を

渡るおうたこにおしえられてあさせをわたる

“To wade across a river guided by the child onone’s back”

Children and the young are not usually regardedas sources of wisdom. Nonetheless, there aretimes when it pays to listen to someone who isyounger than you are. Don’t assume that aperson’s ideas are worthless just because he orshe happens to be young.

oya no kokoro ko shirazu

親の心子知らずおやのこころこしらず

“A child doesn’t know the parent’s heart.”

A child does not understand or appreciatehis/her parents’ worries and concerns. Althoughparents fret endlessly about the child’s future,the child is often rebellious and spiteful in return,which increases his parents’ troubles evenfurther.

Oya wa nakutomo ko wa sodatsu

親はなくとも子は育つおやはなくともこはそだつ

“A child will grow up even without parents.”

Even if a child is unfortunate enough to lose herparents, her survival instinct will take over. She

will somehow manage to get by on her own andreach adulthood.

oya-zure yori tomo-zure

親擦れより友擦れおやずれよりともずれ

“The influence of friends is greater than theinfluence of parents.”

Parents everywhere are chagrined to discoverthat their children’s peers often have greaterinfluence on their progeny than they do. Perhapsthis is necessary in order for children to learnabout the world, and gain the confidence neededto leave home.

OYOGI Jōzu wa kawa de shinu

泳ぎ上手は川で死ぬおよぎじょうずはかわでしぬ

“The good swimmer drowns in the river.”

Don’t be too cocky about your talents. Don’tbecome overconfident. You may find that youare not as accomplished as you had believed.

ōzei no megane wa tashika

大勢の眼鏡は確かおおぜいのめがねはたしか

“The eyes of the majority are reliable.”

A group of people is more likely to correctlyinterpret a situation than a single individual.Trust the majority…Two sets of eyes can seemore than one.

P

pen wa ken yori mo tsuyoshi

ペンは剣よりも強し

ぺんはけんよりもつよし

“The pen is mightier than the sword.”

This well-known English proverb has beenadopted by the Japanese.

Notes: 剣 ken = sword. Another common wordfor sword is 剣 tsurugi (same kanji).

R

rainen no koto o ieba oni ga warau

来年の事を言えば鬼が笑うらいねんのことをいえばおにがわらう

“Speak of tomorrow and the devil will laugh.”

The unknowable nature of the future is arecurring theme in Japanese culture. Thisproverb suggests that if you are sopresumptuous as to talk about what you will bedoing next year, the devil will laugh at you.

raku areba ku ari

楽あれば苦ありらくあればくあり

“If there is joy, there is also pain.”

You shouldn’t become complacent just becausethings are going well at the moment. A reversalof fortune is likely just around the corner. Wepay for all of our pleasures with an equalamount of pain.

Reigai no nai kisoku wa nai

例外のない規則はないれいがいのないきそくはない

“Every rule has an exception.”

How many times have you included “always” or

“never” in a statement—only to be reminded ofan instance where your “rule” was notapplicable? Reigai no nai kisoku wa naireminds us that the world is complex, and weshould be cautious when speaking in absolutes.

rekishi wa kurikaesu

歴史は繰り返すれきしはくりかえす

“History repeats itself.”

People tend to repeat the mistakes of the past…What happened today has likely occurred atsome time in the past…There is nothing newunder the sun.

Rōma wa ichinichi ni shite narazu

ローマは一日にして成らずろーまはいちにちにしてならず

“Rome wasn’t built in a day.”

Ambitious projects take time. We need to giveourselves—and others—ample time to completemajor undertakings.

ron yori shōko

論より証拠ろんよりしょうこ

“Proof is stronger than reason.”

We have all known instances in which a theorythat looks solid on paper doesn’t prove itself outin practice. You will be able to convince others

more easily if you can back up your argumentswith concrete evidence.

Rui wa tomo o yobu

類は友を呼ぶるいはともをよぶ

“Like attracts like.”

Individuals who have the same personality traitsand interests naturally find each other and formcommon bonds. Moreover, good people tend toattract companions who are good themselves.Likewise, scoundrels will find followers amongother scoundrels.

Ruri mo hari mo teraseba hikaru

瑠璃も玻璃も照らせば光るるりもはりもてらせばひかる

“Whether emerald or crystal, both shine whenpolished.”

A person with superior qualities shines in anyenvironment. Individuals who excel certainly doinfluence each other, but each maintains his orher own unique qualities.

Notes: 瑠璃ruri = emerald; 玻璃hari =水晶suishō = crystal

ryōyaku wa kuchi ni nigashi

良薬は口に苦しりょうやくはくちににがし

“Good medicine tastes bitter in the mouth.”

People sometimes give us advice and criticismsthat we don’t want to hear. However, the wordsthat we least want to hear may be the ones thatwe most need to hear. Honest feedback fromothers is often unpleasant—but necessary andworth listening to, nonetheless.

S

saigetsu hito o matazu

歳月人を待たずさいげつひとをまたず

“Time and tide wait for no one.”

Time moves on continuously at its own rapidpace. It will not slow down to suit any oneperson’s plans.

sakari hitotoki

盛り一時さかりひととき

“Prosperity lasts only for a short time.”

What comes up must come down. You may beon a roll today—but all your success could fallapart tomorrow. Make the most of youropportunities while they last.

sake wa hyakuyaku no chō / sake wa

hyakudoku no chō

酒は百薬の長・酒は百毒の長

さけはひゃくやくのちょう・さけはひゃくどくのちょう

“Sake is the best of all medicines./Sake is theworst of all poisons.”

These proverbs about sake are sometimes

combined to reveal the ambivalent attitude thatthe Japanese have toward drinking. On onehand, alcohol consumption is very common inJapan. On the other hand, there is a realizationthat too much indulgence can bring unpleasantand even tragic results.

sakinzureba hito o seisu

先んずれば人を制すさきんずればひとをせいす

“Be first and control others.”

The basic idea here is “first come, first served.”If you move faster and with more foresight thanothers, you will be able to maneuver your wayinto a more advantageous position.

sanjū rokkei nigeru ni shikazu

三十六計逃げるに如かずさんじゅうろっけいにげるにしかず

“The best of thirty-six tactics is to run away.”

You can always stand and fight, but why not liveto fight another day? By running away, you giveyourself a chance to regroup, and perhaps faceyour enemies later on more favorable terms.

Sannin yoreba monju no chie

三人寄れば文殊の知恵さんにんよればもんじゅのちえ

“Three people have the wisdom of theBuddha.”

Anyone who has worked for a Japanesecompany will attest to the Japanese emphasis onconsensus and “getting everyone’s input.” Thebelief is that by synthesizing the best ideas ofeveryone, an organization or a group of peoplecan tap all of its creative resources…A group ofpeople working closely together is far moreeffective than a loose collection of peopleworking as separate individuals.

Note: 知恵chie = wisdom

Sanshō wa kotsubu de mo piriri to karai

山椒は小粒でもぴりりと辛い

さんしょうはこつぶでもぴりりとからい

“A pepper pod is tiny yet hot.”

A small body may pack a wallop… A person ofgreat ability may be physically small…It’s notthe size of the dog in the fight that’s important—it’s the size of the fight in the dog that matters.

Saru mo ki kara ochiru

猿も木から落ちるさるもきからおちる

“Even monkeys fall from trees.”

This is perhaps the most famous of all Japanese

proverbs. One would not expect a monkey tofall out of a tree. Climbing trees is whatmonkeys do; it’s second nature for them.Therefore, this proverb suggests that anyonecan fall victim to carelessness. Moreover, eventhe experts can be expected to make a mistakefrom time to time.

Sawaranu kami ni tatari nashi

触らぬ神に祟りなしさわらぬかみにたたりなし

“The gods that you leave alone won’t smiteyou.”

Sometimes you should just leave well enoughalone. There are all sorts of disasters out there

that you could invite upon yourself, but you canavoid them if you aren’t too curious ormeddlesome for your own good…Don’t playwith fire…Let sleeping dogs lie.

Seite wa koto o shisonjiru

急いては事を仕損じるせいてはことをしそんじる

“Haste makes waste”

Japanese companies are known for adopting aslow and steady, conservative approach tobusiness expansions and product development.On the upside, this prevents losses due tounprofitable ventures. On the downside, itmeans that Japanese companies sometimes lose

opportunities to more risk-prone competitors.

Seken no kuchi ni to wa taterareru

世間の口に戸は立てられぬせけんのくちにとはたてられぬ

“You can’t bar the door on gossip.”

Have you ever tried to put the brakes on arumor? In all probability, your efforts simplycaused the rumor to spread even faster.

Seken wa hiroi yō de semai

世間は広いようで狭いせけんはひろいようでせまい

“The world is not so big as it seems to be.”

The world often seems so large that it is difficultto even contemplate its size. However, chanceoccurrences—such as an expected meeting withan old acquaintance in an airport while travelingabroad—remind us that the world is also rathersmall.

Sendō ōku shite fune yama e noboru

船頭多くして船山へ登るせんどうおおくしてふねやまへのぼる

“Too many boatmen will drive a boat up amountain.”

A number of Japanese proverbs emphasize thebenefits of group action. However, this proverb,which corresponds to the English “Too manycooks spoil the broth,” acknowledges that havingtoo many people involved in an undertaking canalso cause problems.

Se ni hara wa kaerarenu

背に腹はかえられぬせにはらはかえられぬ

“The belly cannot take the place of the back.”

Not only are your belly and your back notinterchangeable, but you only get one of each…In certain situations, you may need to sacrifice apossession of lesser value in order to maintainone of greater value…Lose your coat but notyour skin…Self-preservation at all costs.

sen ni hitotsu

千に一つせんにひとつ

“One out of a thousand”

A rare find. A similar expression is man-ichi(“one out of ten thousand”).

senri no michi mo ippo kara

千里の道も一歩からせんりのみちもいっぽから

“A thousand-ri jouney begins with a singlestep.”

A ri is a traditional unit for measuring land inJapan. A thousand- r i journey would be verylong indeed, and it might seem daunting at theoutset. As the above proverb states, however,such a journey begins by taking a single step.When you face a difficult challenge, don’t allowyourself to be overwhelmed by the entirety of it.Instead, break it down into manageable pieces,and tackle it one step at a time.

Note: A variant of this proverb is千里の行も足下より始まるsenri no kō mo sokka yorihajimaru

shiga ni mo kakenai

歯牙にも掛けないしがにもかけない

“To be beneath notice”

Used to describe a situation in which one personis ignored by another, or in which a proposal isimmediately rejected as being “out of thequestion.”

shinin ni kuchi nashi

死人に口無ししにんにくちなし

“The dead have no voice.”

This rather ominous proverb best translates as“Dead men tell no tales.” The dead keepeverything secret.

Shiranu ga hotoke

知らぬが仏しらぬがほとけ

“Ignorance is bliss.”

You can’t worry or feel regret over the thingsthat you don’t know about. What you don’tknow can’t hurt you.

shitashiki naka ni reigi ari

親しき中に礼儀ありしたしきなかにれいぎあり

“There should be courtesy even among peoplewho are close.”

Don’t be presumptuous with your close friendsand family. Just because a person is close toyou, it is not acceptable for you to treat themrudely.

shitashiki naka wa tōku naru

親しき中は遠くなるしたしきなかはとおくなる

“Familiarity breeds contempt.”

Close friends and relatives sometimes take eachother for granted. Therefore, it is good for someboundaries to be preserved, even betweenpeople who are very close.

Shōji wa daiji

小事は大事しょうじはだいじ

“The small things are important.”

This Japanese proverb seems to be a refutationof the common American English saying, “Don’tsweat the small stuff.” On the contrary,inattention to details can be the source ofconsiderable problems.Shōjiki no kōbe ni kami yadoru / Shōjiki wa

isshō no takara

正直の頭に神宿る・正直は一

生の宝しょうじきのこうべにかみやどる・しょうじきはいっしょ

うのたから

“God dwells in the head of an honest person.”/

“Honesty is a lifetime of treasures.”

These two proverbs are quite similar in meaning:Honesty is a virtue. Honest is the best policy.Honesty leads to a lifetime of happiness.

shōnen oiyasuku gaku narigatashi

少年老い易く学成り難ししょうねんおいやすくがくなりがたし

“The youth quickly ages, and knowledge isdifficult to acquire.”

This proverb admonishes people to study hardand learn all they can while they are still young.Young people are often tempted to put offlearning because they believe that they have

plenty of time to get around to it. However,many people who fall prey to this temptationwake up one day to find that their youth haspassed, and they have not learned anything ofsubstance.

Shoshin wasuru bekarazu

初心忘るべからずしょしんわするべからず

“Always remain as humble as you were whenyou were a novice.”

When you undertake a new hobby or profession,you begin with an attitude of humility, andrespect for your fellow practitioners. However,many people turn arrogant and jaded after theybecome good at something. Resist thistemptation—and maintain the innocent

perspective of a fresh beginner, even when youare an accomplished expert.

Shu ni majiwareba akaku naru

朱に交われば赤くなるしゅにまじわればあかくなる

“If you touch vermillion, its red will rub off onyou.”

People are invariably influenced by their friendsand companions. It is especially easy to beinfluenced negatively by one’s associates.Therefore, you should select your friends withcaution.

Sonae areba urei nashi

備えあれば憂いなしそなえあればうれいなし

“If you are well-prepared, you will suffer noanxiety.”

Emergencies and crises do occur, but you canprotect yourself by planning and preparingahead. Providing is preventing.

sonshite tokutore

損して得取れそんしてとくとれ

“Lose in order to win.”

You cannot reap profits if you are only focusedon preventing losses. It is sometimes necessaryto endure short-term losses in order to obtainlong-term profits. You must lose a fly to catch atrout.

Subete no michi wa Rōma ni tsūzu

すべての道はローマに通ずすべてのみちはろーまにつうず

“All roads lead to Rome.”

There any number of methods and deviceswhich can move you closer to your ultimategoal…There is more than one way to skin a cat.

This proverb is a Japanese version ofthe common English saying. In the ancientworld, Rome was the center of knowncivilization; and roads built by the Romansstretched throughout the far-flung empire. Buteach of these roads eventually terminated at thegates of the imperial capitol. Therefore, all roadsled to Rome.

Sugitaru wa nao Oyobazaru ga gotoshi

過ぎたるは猶及ばざるが如しすぎたるはなおおよばざるがごとし

“Neither go too far nor fall short.”

Overdoing something is just as bad as doing itincompletely… Avoid both excess anddeficiency…Strive to achieve a sense ofbalance in whatever you do.

suki hara ni mazui mono nashi

空き腹にまずい物なしすきはらにまずいものなし

“All food tastes good to an empty stomach.”

In times of scarcity, a person is less likely to bepicky. Scarcity makes people thankful forwhatever they have.

suki koso mono no jōzu nare

好きこそ物の上手なれすきこそもののじょうずなれ

“One becomes good at whatever one enjoys.”

If you like to do something, then you will tend topractice it frequently and focus on it. Therefore,you will quickly become good at it.

sumeba miyako

住めば都すめばみやこ

“Wherever one lives is the capitol.”

A person grows fond of the place in which he isliving. Even if he didn’t want to live in aparticular town or region at first, over time he

will come to think of it as the best place onearth.

sunzen shakuma

寸善尺魔すんぜんしゃくま

“Small fortunes are accompanied by great evil.”

Perhaps this proverb reveals a pessimistic veinin Japanese culture: Evil and misfortune typicallyovershadow the good that occurs in individuallives and in the world at large.

Suteru kami areba hirou kami ari

捨てる神あれば拾う神ありすてるかみあればひろうかみあり

“Some gods throw away people, others pickthem up.”

You may be denied assistance from a particularsource, only to receive help from someone else.It is a wide world, and you can never knowwhere assistance will come from. Therefore,you shouldn’t allow yourself to becomeexcessively worried when you run intoroadblocks. When one door is closed another isopened.

suzume hyaku made odoriwasurezu

雀百まで踊り忘れずすずめひゃくまでおどりわすれず

“A sparrow will remember its ways forever.”

The habit of flying about is a part of thesparrow’s nature, and it will maintain it for aslong as it lives. Likewise, the habits andpersonality traits that a human being acquiresearly in life will stay with her until the end of herdays. Once a person’s basic nature is set, itdoes not change.

suzume no namida

雀の涙すずめのなみだ

“Sparrow’s tears”

I am not sure if a sparrow can actually cry. Ifone could, though, it would shed only minusculet e a r s . Suzume no namida describes anextremely small, almost negligible amount.

Usage example: Kondo no shiharai wa, suzume no namidadeshita.今度の支払いは、雀の涙でした。“The payment this time was an extremely small

amount.”

T

Taben nō nashi

多弁能なしたべんのうなし

“Talkative and incompetent”

The Japanese seem to have a fundamentaldistrust of the voluble, smooth-talking types.

Taben nōnashi suggests that if a person talks alot, then there is probably little substance behindthem.

Tabi no haji wa kakisute

旅の恥は掻き捨てたびのはじはかきすて

“Feel free to do shameful things while awayfrom home.”

What happens on the road stays on the road—this is the sentiment behind tabi no haji wakakisute. In a strange town or country, no oneknows you, so you can feel free to let loose yourinhibitions.

tabi wa michizuRe yo wa nasake

旅は道連れ世は情けたびはみちづれよはなさけ

“In traveling, a companion; in life, sympathy”

We depend on the support and companionship ofothers. Just as it would not be enjoyable to go ona trip alone, life without the emotional support ofanother person would be difficult, indeed.

tade kuu mushi mo sukizuki

蓼食う虫もすきずきたでくうむしもすきずき

“Some bugs prefer bitter weeds.”

There is no accounting for tastes…To each hisown…Some peoples’ choices defy commonsense, but they have every right to indulge intheir preferences.

tagei wa mugei

多芸は無芸たげいはむげい

“Jack of all trades, master of none”

Dabblers can sometimes impress people with

their superficial knowledge of many subjects.However, a person who knows a little bit abouteverything probably doesn’t have a deepunderstanding of any one area. This proverbencourages people to focus on one thing, andavoid the temptation to “major in minors.”

taijin wa ō-mimi

大人は大耳たいじんはおおみみ

“A magnanimous person has big ears.”

The capacity to listen to others is a sign ofvirtue…Listen carefully to other people, evenwhen they are talking about matters that seemtrivial or foolish.

takara no mochigusare

宝の持ち腐れたからのもちぐされ

“A treasure possessed but not put to use.”

A useful item that one owns, but does not use.Alternatively, takara no mochigusare can be apersonal talent that one does not develop orexploit.

Taizan meidō shite nezumi ippiki

大山鳴動して鼠一匹たいざんめいどうしてねずみいっぴき

“The mountains have rumbled and brought fortha mouse.”

One would expect a great beast or a monster toemerge from a rumbling mountain. If a mouseemerged instead, the sight would beanticlimactic, to say the least.

Taizan meidō shite nezumi ippiki pokesgentle fun at situations of “much ado aboutnothing”—when people raise a fuss over minorproblems and events.

Notes: 鳴動する meidō suru to rumble

Takane no hana

高嶺の花たかねのはな

“Flower on a high peak”

A flower on a high peak is an object or a desirethat is hopelessly beyond one’s grasp. Takaneno hana is often used to counsel people tofocus on realizable goals, rather than pining overlong shots.

tana kara botamochi

棚から牡丹餅たなからぼたもち

“Rice dumplings fall down on one from theshelf”

If a rice dumpling falls down on you from ashelf, then you didn’t expend any effort in orderto get it. The rice dumpling was, in effect, awindfall. Tana kara botamochi is a rareopportunity or a bit of good luck that someonereceives without doing any real work.

tanin no sorani

他人の空似たにんのそらに

“Resembling a total stranger”

Have you ever met a total stranger whohappened to be your double? In rare cases,people who have no blood relationship do bearan uncanny resemblance. Now you have aJapanese expression to use to describe thissituation.

tanomu ki no moto ni ame moru

頼む木の下に雨漏るたのむきのもとにあめもる

“The tree under which one chooses to take

refuge unexpectedly lets the rain fall through.”

Trust is the beginning of deceit. Don’t be tooquick to place your trust in a person or institutionthat promises to protect you. They may let youdown.

Tanki wa sonki

短気は損気たんきはそんき

“A short temper is a disadvantage.”

Someone who flies off the handle at the slightestprovocation will suffer numerous losses—inbusiness, personal relationships, and elsewhere.

tatsu tori ato o nigosazu

立つ鳥後を濁さずたつとりあとをにごさず

“Birds leave the water undisturbed.”

When you depart from a situation—a job, a club,or a neighborhood—don’t leave problems thatother people will have to take care of. Clean upafter yourself before you go, so that you willleave a positive impression.

TEKI NI KATE

敵に糧てきにかて

“To give food to the enemy”

If you give a weapon to someone who despisesyou, he will attack you with it…Don’t give yourenemies any tools to use against you.

ten wa mitŌshi

天は見通してんはみとおし

“Heaven sees all things.”

It is possible for a bad person to fool otherpeople with false piety and claims of innocence.However, there is a superior power whichknows the truth about every person’s actions,and doles out retribution or reward accordingly.

Tengu ni naru

天狗になるてんぐになる

“To turn into a long-nosed goblin”

The Japanese tengu is apparently a veryboastful creature. When a person turns into atengu, he or she becomes conceited. Tengu ninaru is synonymous for “to become conceited,to turn into a braggart.”

tetsu wa atsui uchi ni ute

鉄は熱いうちに打ててつはあついうちにうて

“Strike while the iron is hot.”

Iron is a malleable semi-solid when it is hot. Ifthe blacksmith strikes it before it cools, he willbe able to form it into a finished product. Oncethe iron solidifies, however, its shape cannot bealtered. Tetsu wa atsui uchi ni ute is a warningto take advantage of opportunities while they arestill “warm.” If you wait, the situation maychange, and it will be too late.

Tōdai motokurashi

灯台下暗しとうだいもとくらし

“It is dark at the foot of the lighthouse.”

The things that are nearby us and parts of ourdaily lives often escape our attention…Sometimes the answer to a question or problemis directly in front of us, but we don’t bother to

notice it.

tōi shinseki yori chikaku no tanin

遠い親戚より近くの他人とおいしんせきよりちかくのたにん

“Better nearby non-relatives than distantrelations”

You have no doubt had the followingexperience: You are introduced to someone at afamily reunion and told “this is your Aunt Irma”or “meet your cousin Freddy.” However, yousoon discover that you have nothing in commonwith Irma or Freddy. You share a blood relation—but nothing more.

On the other hand, some of your

neighbors and friends may feel like family eventhough you share no genes or ancestors. Thisproverb is a reminder that those close, thoughnon-familial, relationships are important.

toki wa kane nari

時は金なりときはかねなり

“Time is money.”

It takes time to make money. Therefore, time isjust as valuable as money, and one shouldn’twaste it.

Tonari no hana wa akai

隣の花は赤いとなりのはなはあかい

“The flowers next door are red.”

The possessions, relationships, and job thatbelong to your neighbor may seem better thanyour own. But this is most likely just an illusionof perspective. The grass is always greener onthe other side of the fence.

Tonde hi ni iru natsu no mushi

飛んで火に入る夏の虫とんでひにいるなつのむし

“The summer insect that flies into the flame.”

This proverb is a warning against exposingyourself to obvious danger unnecessarily. If youplay with fire, you’ll get burned.

tonbi ga taka o umu

鳶が鷹を生むとんびがたかをうむ

“A kite gives birth to a hawk.”

It would of course be unusual for a kite to givebirth to a hawk. However, this proverb actuallyrefers to a situation in which a very average setof parents produces an outstanding child. Itappears as though the parents have defiedbiology—like a bird that lays an egg belonging toa different species.

tora no ko

虎の子とらのこ

“A tiger’s cub”

A mother tiger resolutely guards her cub, andwill kill anyone who tries to take or harm it. Atora no ko is therefore someone or somethingthat a person holds very dear—the apple ofone’s eye.

Tora no i o karu kitsune

虎の威を借る狐とらのいをかるきつね

“A fox who borrows a lion’s authority”

By itself, a fox has little authority. However, if afox claims to speak on behalf of a lion—the kingof the jungle—it will instantly command respect.Tora no i o karu kitsune is a metaphor for thepetty underling who pushes others around by co-opting the authority of a powerful boss orbenefactor.

tora no o o fumu

虎の尾を踏むとらのおをふむ

“To step on a tiger’s tail”

Stepping on a tiger’s tail certainly wouldn’t be awise action for anyone who wants to live long.Tora no o o fumu means “to put oneself in adangerous situation; to run a great risk.”

toranu tanuki no kawa-zan’yō

捕らぬ狸の皮算用とらぬたぬきのかわざんよう

“Counting the pelts of raccoons that youhaven’t yet caught”

Imagine a hunter who sells the pelts of raccoonsthat he hasn’t yet caught. This would be foolish,of course, but many people do this all the time—figuratively speaking. Toranu tanuki no kawa-zan’yō corresponds to the English expression,“Don’t count you’re chickens before they’rehatched.”

tora wa shi shite kawa o todome hito wa shi

shite na o nokosu

虎は死して皮を留め人は死して名を残す

とらはししてかわをとどめひとはししてなをのこす

“After death the tiger leaves its skin behind; aperson leaves his or her name behind.”

Everyone must eventually die, but a life full ofaccomplishment and good works can enable oneto achieve a measure of immortality. Those wholive well live on after their deaths.

toru yori kabae

取るよりかばえとるよりかばえ

“Protecting what you have is more importantthan taking from others.”

Rather than always wanting something new,focus on protecting and maintaining what youalready have…A penny saved is a pennyearned.

toshiyori no hiyamizu

年寄りの冷や水としよりのひやみず

“An old person bathing in cold water”

The old, like the young, are prone to indulge inwhims and outlandish behavior. Old people arelike children.

Tou ni ochizu kataru ni ochiru

問うに落ちず語るに落ちるとうにおちずかたるにおちる

“Not to tell one’s secret when asked, but toreveal it inadvertently while talking”

Your guard is up when you are questioned abouta secret or an incident that you feel guilty about,so you likely won’t confess. However, you maylet the secret slip during a casual conversation,when you are not feeling as cautious.

tsukihi kawareba ki mo kawaru

月日変われば気も変わるつきひかわればきもかわる

“Time changes, as do people’s minds.”

People change their minds frequently. Theviewpoints that people support and oppose varyfrom one day to the next.

tsuki to suppon

月と鼈つきとすっぽん

“The moon and a turtle”

The moon and a turtle have a similar roundshape, but they are fundamentally different.Tsuki to suppon is used in reference to twothings or individuals that should be alike—butaren’t.

Usage Example: Karera wa onaji kaisha ni tsutomete imasuga, shigoto no yarikata wa tsuki to suppondesu.彼らは同じ会社に勤めていますが、仕事のやり方は月と鼈です。“They work for the same company, but theirapproach to the job is completely different.”

tsume ni hi o tomosu

爪に火をともすつめにひをともす

“To use nail clippings in place of firewood”

Only an extremely frugal person would use nailclippings to fuel a fire. Tsume ni hi o tomosuindicates that someone is excessively stingy—askinflint.

tsume no aka o senjite nomu

爪の垢を煎じて飲むつめのあかをせんじてのむ

“To boil someone’s nail clippings and drink thebroth”

The picture painted by tsume no aka o senjite

nomu is rather unappetizing. However, it isactually a metaphor for learning everything youcan from another person. If you boil their nailclippings and drink the broth, you will imbibe allof their experience and expertise.

Tsura kara hi ga deru

面から火が出るつらからひがでる

“Flames come out of one’s face.”

Why would flames erupt from someone’s face?According to the above expression, the flamesare a sign of shame. Tsura kara hi ga deru issaid about a person (usually oneself) whenexperiencing extreme embarrassment, guilt, or

dishonor.

Tsura no kawa ga atsui

面の皮が厚いつらのかわがあつい

“The skin on one’s face is thick”

Describes a person who is brazen, brash, andinsensitive to the feelings of others. A synonymis the Japanese adjective atsukamashii.

tsuru no hitokoe

鶴の一声つるのひとこえ

“The lone voice of the crane”

In every group, there is a particular individualwho has a strong degree of influence. When thisindividual speaks, everyone in the group willlisten. The voice of this person is said to be “thelone voice of the crane.”

Usage Example: Ueda-san no ichigon wa tsuru no hitokoedesu.上田さんの一言は鶴の一声です。“Mr. Ueda’s word is law.”

U

Ugō no shū

烏合の衆うごうのしゅう

“A flock of birds”

A flock of birds is undisciplined, and cantherefore accomplish nothing. Neither can amindless mob, which is the figurative meaning ofugō no shū. The mob has many heads, but noreal intelligence.

Uma no mimi ni nenbutsu

馬の耳に念仏うまのみみにねんぶつ

“A Buddhist prayer in the ear of a horse”

Uma no mimi ni nenbutsu is a situation inwhich a person does not heed advice or awarning. Just as a horse would ignore aBuddhist invocation, or nenbutsu, that was saidin its ear, some people ignore the advice that isgiven to them.

un wa ten ni ari

運は天にありうんはてんにあり

“Destiny is in heaven.”

Human beings are at the mercy of fate. Ourdestinies are preordained by higher powers.

URIKOTOBA NI KAIKOTOBA

売り言葉に買い言葉うりことばにかいことば

“Tit for tat”

One unkind word leads to another. When youspeak to someone in a hostile manner, you invitethem to speak to you in the same way.

usagi byōhō

兎兵法

うさぎびょうほう

“The military tactics of a rabbit”

Rabbits are not known for their mastery ofmilitary strategy. If you used the militarystrategy of a rabbit, you could not anticipategood results. Usagi byōhō is a reminder that apoor strategy is sure to lead to failure. Don’texpect success to be achieved by unsoundmethods.

uso kara deta makoto

嘘から出た実うそからでたまこと

“Truth comes from a lie.”

Sometimes a lie—or a statement made in jest—ends up coming to fruition. Uso kara detamakoto describes such an ironic turn of events.

Uso mo hōben

嘘も方便うそもほうべん

“Sometimes a lie is expedient.”

What you don’t tell people can’t hurt them…Who knows not how to dissemble knows nothow to live...The end justifies the means.

Note: 方便hōben = means; an instrument

Usotsuki wa dorobō no hajimari

嘘つきは泥棒の始まりうそつきはどろぼうのはじまり

“Lying is the beginning of stealing.”

A person who has become comfortable withlying has already compromised a considerableamount of their integrity. From there it is aslippery slope to another, even more dishonestact—stealing. It is therefore better never tobegin lying in the first place.

uwasa o sureba kage ga sasu

噂をすれば影がさすうわさをすればかげがさす

“Talk about a person and their shadow willappear.”

If you are spreading rumors about someone,then they are sure to enter the room as you aretalking...Speak of the devil, and he is sure toappear.

W

waga ie raku no kama-darai

我が家楽の釜盥わがいえらくのかまだらい

“Home is home, even when one must use akettle for a tub.”

A home in which a kettle doubles as a bathtubwould be a humble household indeed. But as thisproverb states, there is no place like home.Home is the best place, even if it is humble.

waga kado de hoenu inu nashi

我が門で吠えぬ犬なしわがかどでほえぬいぬなし

“There is no dog that doesn’t bark at its owngate.”

Why shouldn’t a dog bark at its own gate? Afterall, it is protected by virtue of being on its ownturf. In the same way, we are all brave whenwe are in an environment that we can control.The “home court advantage” makes us bold.

waga koto tana no ue

我が事棚の上わがことたなのうえ

“Put my things on a shelf.”

When you put something on a shelf, you removeit from consideration. We all have the tendencyto ignore our own faults while eagerly drawingattention to the faults of others.

warau kado ni wa fuku kitaru

笑う門には福来るわらうかどにはふくきたる

“Fortune comes to the home where there islaughter.”

People who have an affable and pleasantdisposition tend to draw good fortune to them…An optimistic outlook is an asset that can helpone succeed.

warau mono wa hakaru bekarazu

笑うものは測る可からず

わらうものははかるべからず

“He who merely smiles is a mystery.”

The Cheshire cat was a character in Alice’sAdventures in Wonderland that constantlygrinned. A person who has this habit is quiteinscrutable. What is he or she thinking? It canbe nearly impossible to tell.

warenabe ni tojibuta

われ鍋にとじ蓋われなべにとじぶた

“A lid for a cracked pot”

Even a cracked pot can be fitted with a lid. Inthe same way, every person can be fitted withanother… Somewhere out there, there is asuitable marriage partner for everyone.

washite dōzezu

和して同ぜずわしてどうぜず

“Sing in unison, but don’t echo others.”

A person of virtue will cooperate closely withothers; but she does not let her associations withothers lead her to compromise her own sense ofintegrity. Although you must have goodrelationships with friends and colleagues, youshould never allow yourself to be too deeplyinfluenced by them.

wataru seken ni oni wa nai

渡る世間に鬼はないわたるせけんにおにはない

“There is no real devil in the world.”

An hour of the evening news might convinceyou that humankind is only evil—thatmalevolence rules the world. Wataru seken nioni wa nai is a voice of optimism. It reminds usthat the world consists not only of bad people—but of kind and compassionate ones, as well.

wazawai o tenjite fuku to nasu

禍を転じて福となす

わざわいをてんじてふくとなす

“To turn disaster into fortune”

Circumstances are not always going to go yourway. You will have your share of challengesand setbacks. However, wazawai o tenjitefuku to nasu indicates that you should turnthese situations to your advantage. As thesaying goes, “When life gives you lemons, makelemonade.”

Y

Yabu kara bō

藪から棒やぶからぼう

“A club from a bush”

A sudden and unexpected occurrence… A boltout of the blue.

yake-ishi ni mizu

焼け石に水やけいしにみず

“Water on hot coals”

If you were to throw a cup of water on a bed of

hot coals, the coals would keep burning.Yakeishi ni mizu corresponds to the expression“a drop in the bucket”—an incremental effortthat has little or no net effect.

yamai to inochi wa betsu mono

病と命は別物やまいといのちはべつもの

“Illness and death are not necessarilyconnected.”

A close call may end up being a blessing ratherthan a real threat to one’s life… A warned

person may live.

yamai wa ki kara

病は気からやまいはきから

“Illness begins in the mind.”

A healthy mind translates into a healthy body.Bad thoughts and worries lead to diseases andother physical maladies. A person who is underconstant stress increases his susceptibility toillness.

yamiyo ni chōchin

闇夜に提灯やみよにちょうちん

“To meet someone with a lantern on a darknight”

What one has long waited for finally arrives…A much needed and anticipated change incircumstances.

yanagi ni kaze

柳に風やなぎにかぜ

“A willow in the wind”

A willow tree moves compliantly with the wind.Because it offers no opposition, it is not bent orbroken. When facing a powerful force, it is bestto adapt oneself and not put up a fight.

yanagi ni yuki ore nashi

柳に雪折れなしやなぎにゆきおれなし

“A willow tree never breaks under the weightof snow.”

On the surface, the willow tree appears to beweak, as it readily yields to superior force. But

there is a strength hidden behind the willowtree’s pliability. When snow falls on the willow,its branches may give, but they don’t break.

The oak tree, by contrast, appears to bemuch stronger than a willow; but its brancheswill break under the weight of a heavy snow.The moral behind the comparison is thatoutward displays of strength or weakness canbe deceiving.

yanagi no shita ni itsumo dojō wa inai

柳の下にいつも泥鰌はいないやなぎのしたにいつもどじょうはいない

“One cannot always find a carp beneath awillow tree.”

To find a carp beneath a willow tree would be atremendous stroke of luck (in a manner ofspeaking). However, you would not expect thislucky break to repeat itself. This proverbreminds us not to depend on lucky breaks—which occur only sporadically and can thereforenot be depended upon.

Note: The English translation for泥鰌dojō istechnically “loach.” A “loach” is a subspecies ofcarp. Since the word “loach” is uncommon, Icheated a bit and used the more generic term,carp, which is actually 鯉koi in Japanese.

Yamu ni yamarezu

止むに止まれず

やむにやまれず

“Against my better judgement”

Describes a situation in which someone feelscompelled to take some undesirable ordisadvantageous action due to circumstancesbeyond their control.

Usage Examples:

1...「止むに止まれず」の転職でした。“yamu ni yamarezu” no tenshoku deshita“..it was a change of employment that wasagainst [my] better judgment (but I didn’t haveany choice)…”

2.

.. 倒産、子供の手術などの不幸が重なり、止むに止まれず犯行を重ねた ....tōsan, kodomo no shujutsu nado no fukōga kasanari, yamu ni yamarezu hank ō okasaneta…“..unfortunate circumstances like bankruptcy,and a child’s operation caused [him] to commitcrimes (but he didn’t really want to).. “

yase no ō-gui

痩せの大食いやせのおおぐい

“The thin person eats a lot.”

Have you ever seen a thin person eat asurprisingly large portion? Yase no ō-guidescribes such a scene, when you find yourselfasking, “Where does he put it all?”

yasete mo karete mo

痩せても枯れてもやせてもかれても

“Although thin and withered”

Poverty and its attendant ills should not diminishone’s pride or spirit. Although reduced incircumstances, a person can still maintain andassert his or her fundamental worth.

yasumono-gai no zeni ushinai

安物買いの銭失いやすものがいのぜにうしない

“Losing money on a bargain”

A bargain is not always a bargain. A low pricemay mean low quality. Cheap goods quicklywear out and have to be replaced, which makesthem a waste of money.

Note: 安物 yasumono = cheap good, a bargain

yōjin ni kega nashi

用心に怪我なしようじんにけがなし

“Preparation prevents injury.”

Caution prevents mistakes and injuries. Takeheed to prevent fault. Prudence pays.

yokoyari o ireru

横槍を入れるよこやりをいれる

“To insert a spear from the side”

The idealized image of combat under the codeof bushido features two samurai warriors lockedin a man-to-man duel to the death. If a thirdwarrior interferes on behalf of either of thecombatants, then they are denied the chance to

see which man is more skilled in the arts of war.Similarly, it is considered bad etiquette toforcibly insert oneself into the conversations ofothers. Interference of this sort is likened to theyokoyari, or “side spear” that a meddlingsamurai inserts into a battle between two fellowwarriors.

yoku manabi yoku asobe

よく学びよく遊べよくまなびよくあそべ

“Study a lot, play a lot.”

An American version of this proverb might be,“Work hard—play hard,” or “All work and noplay makes Jack a dull boy.” Yoku manabiyoku asobe acknowledges the need to balancework and study with rest and recreational

pursuits.

YOKU NO YO NO NAKA

欲の世の中よくのよのなか

“It is a world of avarice.”

The kanji yoku means “greed” or “desire.”Greed cannot be satisfied; the more one has, themore one wants. Greed is the way of the world.

YO NO NAKA NAGARE WATARi

世の中流れ渡りよのなかながれわたり

“Life is a meandering journey.”

Adopt a flexible approach to life…Sail wherethe tide takes you. Expect some detours. Gowith the flow and enjoy the journey.

yoraba taiju no kage

寄らば大樹の陰よらばたいじゅのかげ

“Seek shelter in the shade of a big tree.”

A large tree provides shelter against theelements. In the same way, a powerfulbenefactor or sponsor can provide protection in

uncertain times. Yoraba taijū no kage reflectson the practice of aligning oneself with moreinfluential individuals, or “riding the coattails” ofthe powerful.

yo wa Aimochi

世は相持ちよはあいもち

“The world is carried mutually.”

We need the cooperation of others in order tosurvive. It is therefore appropriate for eachperson to help others. An individual who livesonly for himself leads a lonely and limited life.

yowarime ni tatarime

弱り目に祟り目よわりめにたたりめ

“Things go from bad to worse.”

The Japanese are not the only ones who believethat misfortunes and crises tend to cluster atcertain times in our lives. In English there aresimilar sayings, such as, “When it rains it pours,”and “Bad things come in threes.”

YUKI WA HōNEN NO SHIRUSHI

雪は豊年の徴ゆきはほうねんのしるし

“Snow bodes a good crop.”

A snowy winter season means a rich harvestthe following year.

Z

zen-aku wa tomo ni yoru

善悪は友によるぜんあくはともによる

“A man is what his friends make him.”

A man is strongly influenced by his companions.A person is known by the company he or shekeeps.

ZEN WA ISOGE

善は急げぜんはいそげ

“Do quickly what is good.”

When the opportunity to do good presents itself,you should immediately do what you know to beright. If you hesitate, then the opportunity maybe lost.

Also from Beechmont Crest

Publishing….

現代日本

modern Japanese

vocabulary

a guide for

語の語彙

21st century students

Hiragana/katakana

Editionby Edward Trimnell

ISBN: 0-9748330-3-7

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