--- title: Morning Awakening After a Night’s Rest in a Temple, part 1 — In Ghostly Japan · full text with trees description: Morning Awakening After a Night’s Rest in a Temple, part 1, «In Ghostly Japan» by Lafcadio Hearn: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: Yamadera no Shichō akéyuku: Taki no oto. --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg8128/24/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [In Ghostly Japan](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/) / Morning Awakening After a Night’s Rest… # Morning Awakening After a Night’s Rest in a Temple, part 1 Morning Awakening After a Night’s Rest in a Temple, part 1 of «In Ghostly Japan» by Lafcadio Hearn: the whole text, 221 sentences and 2712 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/24/page/2/) Yamadera no Shichō akéyuku: Taki no oto.[1](1/ "tree and pragmatics") —“\_In the mountain-temple the paper mosquito-curtain is lighted by the dawn: sound of water-fall\_.”[2](2/ "tree and pragmatics") WINTER-SCENE[3](3/ "tree and pragmatics") Yuki no mura; Niwatori naité; Aké shiroshi.[4](4/ "tree and pragmatics") “\_Snow-village;—cocks crowing;—white dawn\_.”[5](5/ "tree and pragmatics") Let me conclude this gossip on poetry by citing from another group of verses—also pictorial, in a certain sense, but chiefly remarkable for ingenuity—two curiosities of impromptu.[6](6/ "tree and pragmatics") The first is old, and is attributed to the famous poetess Chiyo.[7](7/ "tree and pragmatics") Having been challenged to make a poem of seventeen syllables referring to a square, a triangle, and a circle, she is said to have immediately responded,—[8](8/ "tree and pragmatics") Kaya no té wo Hitotsu hazushité, Tsuki-mi kana\![9](9/ "tree and pragmatics") —“\_Detaching one corner of the mosquito-net, lo\![10](10/ "tree and pragmatics") I behold the moon\![11](11/ "tree and pragmatics") \_” The top of the mosquito-net, suspended by cords at each of its four corners, represents the square;—letting down the net at one corner converts the square into a triangle;—and the moon represents the circle.[12](12/ "tree and pragmatics") The other curiosity is a recent impromptu effort to portray, in one verse of seventeen syllables, the last degree of devil-may-care-poverty,—perhaps the brave misery of the wandering student;—and I very much doubt whether the effort could be improved upon:—[13](13/ "tree and pragmatics") Nusundaru Kagashi no kasa ni Amé kyū nari.[14](14/ "tree and pragmatics") —“\_Heavily pours the rain on the hat that I stole from the scarecrow\![15](15/ "tree and pragmatics") Japanese Buddhist Proverbs[16](16/ "tree and pragmatics") As representing that general quality of moral experience which remains almost unaffected by social modifications of any sort, the proverbial sayings of a people must always possess a special psychological interest for thinkers.[17](17/ "tree and pragmatics") In this kind of folklore the oral and the written literature of Japan is rich to a degree that would require a large book to exemplify.[18](18/ "tree and pragmatics") To the subject as a whole no justice could be done within the limits of a single essay.[19](19/ "tree and pragmatics") But for certain classes of proverbs and proverbial phrases something can be done within even a few pages; and sayings related to Buddhism, either by allusion or derivation, form a class which seems to me particularly worthy of study.[20](20/ "tree and pragmatics") Accordingly, with the help of a Japanese friend, I have selected and translated the following series of examples,—choosing the more simple and familiar where choice was possible, and placing the originals in alphabetical order to facilitate reference.[21](21/ "tree and pragmatics") Of course the selection is imperfectly representative; but it will serve to illustrate certain effects of Buddhist teaching upon popular thought and speech.[22](22/ "tree and pragmatics") 1.—\_Akuji mi ni tomaru.[23](23/ "tree and pragmatics") \_ All evil done clings to the body.[24](24/ "tree and pragmatics") \[1\][25](25/ "tree and pragmatics") \[1\] The consequence of any evil act or thought never,—so long as karma endures,—will cease to act upon the existence of the person guilty of it.[26](26/ "tree and pragmatics") 2.—\_Atama soru yori kokoro wo soré.[27](27/ "tree and pragmatics") \_ Better to shave the heart than to shave the head.[28](28/ "tree and pragmatics") \[2\][29](29/ "tree and pragmatics") \[2\] Buddhist nuns and priests have their heads completely shaven.[30](30/ "tree and pragmatics") The proverb signifies that it is better to correct the heart,—to conquer all vain regrets and desires,—than to become a religious.[31](31/ "tree and pragmatics") In common parlance the phrase “to shave the head” means to become a monk or a nun.[32](32/ "tree and pragmatics") 3.—\_Au wa wakaré no hajimé.[33](33/ "tree and pragmatics") \_ Meeting is only the beginning of separation.[34](34/ "tree and pragmatics") \[3\][35](35/ "tree and pragmatics") \[3\] Regret and desire are equally vain in this world of impermanency; for all joy is the beginning of an experience that must have its pain.[36](36/ "tree and pragmatics") This proverb refers directly to the sutra-text,—\_Shōja hitsumetsu é-sha-jori\_,—” All that live must surely die; and all that meet will surely part.”[37](37/ "tree and pragmatics") 4.—\_Banji wa yumé.[38](38/ "tree and pragmatics") \_ All things\[4\] are merely dreams.[39](39/ "tree and pragmatics") \[4\] Literally, “ten thousand things.”[40](40/ "tree and pragmatics") 5.—\_Bonbu mo satoréba hotoké nari.[41](41/ "tree and pragmatics") \_ Even a common man by obtaining knowledge becomes a Buddha.[42](42/ "tree and pragmatics") \[5\][43](43/ "tree and pragmatics") \[5\] The only real differences of condition are differences in knowledge of the highest truth.[44](44/ "tree and pragmatics") 6.—\_Bonnō kunō.[45](45/ "tree and pragmatics") \_ All lust is grief.[46](46/ "tree and pragmatics") \[6\][47](47/ "tree and pragmatics") \[6\] All sensual desire invariably brings sorrow.[48](48/ "tree and pragmatics") 7—\_Buppō to wara-ya no amé, dété kiké.[49](49/ "tree and pragmatics") \_ One must go outside to hear Buddhist doctrine or the sound of rain on a straw roof.[50](50/ "tree and pragmatics") \[7\][51](51/ "tree and pragmatics") \[7\] There is an allusion here to the condition of the \_shukké\_ (priest): literally, “one who has left his house.”[52](52/ "tree and pragmatics") The proverb suggests that the higher truths of Buddhism cannot be acquired by those who continue to live in the world of follies and desires.[53](53/ "tree and pragmatics") 8.—\_Busshō en yori okoru.[54](54/ "tree and pragmatics") \_ Out of karma-relation even the divine nature itself grows.[55](55/ "tree and pragmatics") \[8\][56](56/ "tree and pragmatics") \[8\] There is good as well as bad karma.[57](57/ "tree and pragmatics") Whatever hap-piness we enjoy is not less a consequence of the acts and thoughts of previous lives, than is any misfortune that comes to us.[58](58/ "tree and pragmatics") Every good thought and act contributes to the evolution of the Buddha-nature within each of us.[59](59/ "tree and pragmatics") Another proverb \[No. 10\],—\_En naki shujō wa doshi gatashi\_,—further illustrates the meaning of this one.[60](60/ "tree and pragmatics") 9.—\_Enkō ga tsuki wo toran to suru ga gotoshi.[61](61/ "tree and pragmatics") \_ Like monkeys trying to snatch the moon’s reflection on water.[62](62/ "tree and pragmatics") \[9\][63](63/ "tree and pragmatics") \[9\] Allusion to a parable, said to have been related by the Buddha himself, about some monkeys who found a well under a tree, and mistook for reality the image of the moon in the water.[64](64/ "tree and pragmatics") They resolved to seize the bright apparition.[65](65/ "tree and pragmatics") One monkey suspended himself by the tail from a branch overhanging the well, a second monkey clung to the first, a third to the second, a fourth to the third, and so on,—till the long chain of bodies had almost reached the water.[66](66/ "tree and pragmatics") Suddenly the branch broke under the unaccustomed weight; and all the monkeys were drowned.[67](67/ "tree and pragmatics") 10.—\_En naki shujō wa doshi gatashi.[68](68/ "tree and pragmatics") \_ To save folk having no karma-relation would be difficult indeed\![69](69/ "tree and pragmatics") \[10\][70](70/ "tree and pragmatics") \[10\] No karma-relation would mean an utter absence of merit as well as of demerit.[71](71/ "tree and pragmatics") 11.—\_Fujō seppō suru hōshi wa, birataké ni umaru.[72](72/ "tree and pragmatics") \_ The priest who preaches foul doctrine shall be reborn as a fungus.[73](73/ "tree and pragmatics") 12.—\_Gaki mo ninzu.[74](74/ "tree and pragmatics") \_ Even gaki (\_prêtas\_) can make a crowd.[75](75/ "tree and pragmatics") \[11\][76](76/ "tree and pragmatics") \[11\] Literally: “Even gaki are a multitude (or, ‘population’).”[77](77/ "tree and pragmatics") This is a popular saying used in a variety of ways.[78](78/ "tree and pragmatics") The ordinary meaning is to the effect that no matter how poor or miserable the individuals composing a multitude, they collectively represent a respectable force.[79](79/ "tree and pragmatics") Jocosely the saying is sometimes used of a crowd of wretched or tired-looking people,—sometimes of an assembly of weak boys desiring to make some demonstration,—sometimes of a miserable-looking company of soldiers.—Among the lowest classes of the people it is not uncommon to call a deformed or greedy person a “gaki.”[80](80/ "tree and pragmatics") 13.—\_Gaki no mé ni midzu miézu.[81](81/ "tree and pragmatics") \_ To the eyes of gaki water is viewless.[82](82/ "tree and pragmatics") \[12\][83](83/ "tree and pragmatics") \[12\] Some authorities state that those \_prêtas\_ who suffer especially from thirst, as a consequence of faults committed in former lives, are unable to see water.—This proverb is used in speaking of persons too stupid or vicious to perceive a moral truth.[84](84/ "tree and pragmatics") 14.—\_Goshō wa daiji.[85](85/ "tree and pragmatics") \_ The future life is the all-important thing.[86](86/ "tree and pragmatics") \[13\][87](87/ "tree and pragmatics") \[13\] The common people often use the curious expression “\_gosho-daiji\_” as an equivalent for “extremely important.”[88](88/ "tree and pragmatics") 15.—\_Gun-mō no tai-zō wo saguru ga gotoshi.[89](89/ "tree and pragmatics") \_ Like a lot of blind men feeling a great elephant.[90](90/ "tree and pragmatics") \[14\][91](91/ "tree and pragmatics") \[14\] Said of those who ignorantly criticise the doctrines of Buddhism.—The proverb alludes to a celebrated fable in the \_Avadânas\_, about a number of blind men who tried to decide the form of an elephant by feeling the animal.[92](92/ "tree and pragmatics") One, feeling the leg, declared the elephant to be like a tree; another, feeling the trunk only, declared the elephant to be like a serpent; a third, who felt only the side, said that the elephant was like a wall; a fourth, grasping the tail, said that the elephant was like a rope, etc.[93](93/ "tree and pragmatics") 16.—\_Gwai-men nyo-Bosatsu; nai shin nyo-Yasha.[94](94/ "tree and pragmatics") \_ In outward aspect a Bodhisattva; at innermost heart a demon.[95](95/ "tree and pragmatics") \[15\][96](96/ "tree and pragmatics") \[15\] \_Yasha\_ (Sanscrit \_Yaksha\_), a man-devouring demon.[97](97/ "tree and pragmatics") 17.—\_Hana wa né ni kaeru.[98](98/ "tree and pragmatics") \_ The flower goes back to its root.[99](99/ "tree and pragmatics") \[16\][100](100/ "tree and pragmatics") \[16\] This proverb is most often used in reference to death,—signifying that all forms go back into the nothingness out of which they spring.[101](101/ "tree and pragmatics") But it may also be used in relation to the law of cause-and-effect.[102](102/ "tree and pragmatics") **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/24/page/2/) - ← previous: [Shintō Revery](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/23/) - next →: [page 2](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/24/page/2/) - ↑ back to [In Ghostly Japan](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/)