--- title: Morning Awakening After a Night’s Rest in a Temple, part 1 — In Ghostly Japan · full text with trees · page 2 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/page/2/) [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 · page 2 [1](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/24/) **2** 18.—\_Hibiki no koë ni ozuru ga gotoshi.[103](../../103/ "tree and pragmatics") \_ Even as the echo answers to the voice.[104](../../104/ "tree and pragmatics") \[17\][105](../../105/ "tree and pragmatics") \[17\] Referring to the doctrine of cause-and-effect.[106](../../106/ "tree and pragmatics") The philosophical beauty of the comparison will be appreciated only if we bear in mind that even the \_tone\_ of the echo repeats the tone of the voice.[107](../../107/ "tree and pragmatics") 19.—\_Hito wo tasukéru ga shukhé no yuku.[108](../../108/ "tree and pragmatics") \_ The task of the priest is to save mankind.[109](../../109/ "tree and pragmatics") 20.—\_Hi wa kiyurédomo tō-shin wa kiyédzu.[110](../../110/ "tree and pragmatics") \_ Though the flame be put out, the wick remains.[111](../../111/ "tree and pragmatics") \[18\][112](../../112/ "tree and pragmatics") \[18\] Although the passions may be temporarily overcome, their sources remain.[113](../../113/ "tree and pragmatics") A proverb of like meaning is, \_Bonnō no inu oëdomo sarazu:\_ “Though driven away, the Dog of Lust cannot be kept from coming back again.”[114](../../114/ "tree and pragmatics") 21.—\_Hotoké mo motowa bonbu.[115](../../115/ "tree and pragmatics") \_ Even the Buddha was originally but a common man.[116](../../116/ "tree and pragmatics") 22.—\_Hotoké ni naru mo shami wo beru.[117](../../117/ "tree and pragmatics") \_ Even to become a Buddha one must first become a novice.[118](../../118/ "tree and pragmatics") 23.—\_Hotoké no kao mo sando.[119](../../119/ "tree and pragmatics") \_ Even a Buddha’s face,—only three times.[120](../../120/ "tree and pragmatics") \[19\][121](../../121/ "tree and pragmatics") \[19\] This is a short popular form of the longer proverb, \_Hotoké no kao mo sando nazuréba, hara wo tatsu:\_ “Stroke even the face of a Buddha three times, and his anger will be roused.”[122](../../122/ "tree and pragmatics") 24.—\_Hotoké tanondé Jigoku é yuku.[123](../../123/ "tree and pragmatics") \_ Praying to Buddha one goes to hell.[124](../../124/ "tree and pragmatics") \[20\][125](../../125/ "tree and pragmatics") \[20\] The popular saying, \_Oni no Nembutsu\_,—“a devil’s praying,”—has a similar meaning.[126](../../126/ "tree and pragmatics") 25.—\_Hotoké tsukutté tamashii irédzu.[127](../../127/ "tree and pragmatics") \_ Making a Buddha without putting in the soul.[128](../../128/ "tree and pragmatics") \[21\][129](../../129/ "tree and pragmatics") \[21\] That is to say, making an image of the Buddha without giving it a soul.[130](../../130/ "tree and pragmatics") This proverb is used in reference to the conduct of those who undertake to do some work, and leave the most essential part of the work unfinished.[131](../../131/ "tree and pragmatics") It contains an allusion to the curious ceremony called \_Kai-gen\_, or “Eye-Opening.”[132](../../132/ "tree and pragmatics") This \_Kai-gen\_ is a kind of consecration, by virtue of which a newly-made image is supposed to become animated by the real presence of the divinity represented.[133](../../133/ "tree and pragmatics") 26.—\_Ichi-ju no kagé, ichi-ga no nagaré, tashō no en.[134](../../134/ "tree and pragmatics") \_ Even \[the experience of\] a single shadow or a single flowing of water, is \[made by\] the karma-relations of a former life.[135](../../135/ "tree and pragmatics") \[22\][136](../../136/ "tree and pragmatics") \[22\] Even so trifling an occurrence as that of resting with another person under the shadow of a tree, or drinking from the same spring with another person, is caused by the karma-relations of some previous existence.[137](../../137/ "tree and pragmatics") 27.—\_Ichi-mō shū-mō wo hiku.[138](../../138/ "tree and pragmatics") \_ One blind man leads many blind men.[139](../../139/ "tree and pragmatics") \[23\][140](../../140/ "tree and pragmatics") \[23\] From the Buddhist work \_Dai-chi-dō-ron\_.—The reader will find a similar proverb in Rhys-David’s “\_Buddhist Suttas\_” (Sacred Books of the East), p. 173,—together with a very curious parable, cited in a footnote, which an Indian commentator gives in explanation.[141](../../141/ "tree and pragmatics") 28.—\_Ingwa na ko.[142](../../142/ "tree and pragmatics") \_ A karma-child.[143](../../143/ "tree and pragmatics") \[24\][144](../../144/ "tree and pragmatics") \[24\] A common saying among the lower classes in reference to an unfortunate or crippled child.[145](../../145/ "tree and pragmatics") Here the word \_ingwa\_ is used especially in the retributive sense.[146](../../146/ "tree and pragmatics") It usually signifies evil karma; \_kwahō\_ being the term used in speaking of meritorious karma and its results.[147](../../147/ "tree and pragmatics") While an unfortunate child is spoken of as “a child of \_ingwa\_,” a very lucky person is called a “\_kwahō-mono\_,”—that is to say, an instance, or example of \_kwahō\_.[148](../../148/ "tree and pragmatics") 29.—\_Ingwa wa, kuruma no wa.\_ Cause-and-effect is like a wheel.[149](../../149/ "tree and pragmatics") \[25\][150](../../150/ "tree and pragmatics") \[25\] The comparison of \_karma\_ to the wheel of a wagon will be familiar to students of Buddhism.[151](../../151/ "tree and pragmatics") The meaning of this proverb is identical with that of the \_Dhammapada\_ verse:—“If a man speaks or acts with an evil thought, pain follows him as the wheel follows the foot of the ox that draws the carriage.”[152](../../152/ "tree and pragmatics") 30.—\_Innen ga fukai.[153](../../153/ "tree and pragmatics") \_ The karma-relation is deep.[154](../../154/ "tree and pragmatics") \[26\][155](../../155/ "tree and pragmatics") \[26\] A saying very commonly used in speaking of the attachment of lovers, or of the unfortunate results of any close relation between two persons.[156](../../156/ "tree and pragmatics") 31.—\_Inochi wa fū-zen no tomoshibi.[157](../../157/ "tree and pragmatics") \_ Life is a lamp-flame before a wind.[158](../../158/ "tree and pragmatics") \[27\][159](../../159/ "tree and pragmatics") \[27\] Or, “like the flame of a lamp exposed to the wind.”[160](../../160/ "tree and pragmatics") A frequent expression in Buddhist literature is “the Wind of Death.”[161](../../161/ "tree and pragmatics") 32.—\_Issun no mushi ni mo, gobu no tamashii.[162](../../162/ "tree and pragmatics") \_ Even a worm an inch long has a soul half-an-inch long.[163](../../163/ "tree and pragmatics") \[28\][164](../../164/ "tree and pragmatics") \[28\] Literally, “has a soul of five \_bu\_,”—five \_bu\_ being equal to half of the Japanese inch.[165](../../165/ "tree and pragmatics") Buddhism forbids all taking of life, and classes as \_living\_ things (\_Ujō\_) all forms having sentiency.[166](../../166/ "tree and pragmatics") The proverb, however,—as the use of the word “soul” (\_tamashii\_) implies,—reflects popular belief rather than Buddhist philosophy.[167](../../167/ "tree and pragmatics") It signifies that any life, however small or mean, is entitled to mercy.[168](../../168/ "tree and pragmatics") 33.—\_Iwashi\[29\] no atama mo shinjin kara.[169](../../169/ "tree and pragmatics") \_ Even the head of an \_iwashi\_, by virtue of faith, \[will have power to save, or heal\].[170](../../170/ "tree and pragmatics") \[29\] The \_iwashi\_ is a very small fish, much resembling a sardine.[171](../../171/ "tree and pragmatics") The proverb implies that the object of worship signifies little, so long as the prayer is made with perfect faith and pure intention.[172](../../172/ "tree and pragmatics") 34.—\_Jigō-jitoku.[173](../../173/ "tree and pragmatics") \_\[30\] The fruit of ones own deeds \[in a previous state of existence\].[174](../../174/ "tree and pragmatics") \[30\] Few popular Buddhist phrases are more often used than this.[175](../../175/ "tree and pragmatics") \_Jigō\_ signifies ones own acts or thoughts; \_jitoku\_, to bring upon oneself,—nearly always in the sense of misfortune, when the word is used in the Buddhist way.[176](../../176/ "tree and pragmatics") “Well, it is a matter of \_Jigō-jitoku\_,” people will observe on seeing a man being taken to prison; meaning, “He is reaping the consequence of his own faults.”[177](../../177/ "tree and pragmatics") 35.—\_Jigoku dé hotoké.[178](../../178/ "tree and pragmatics") \_ Like meeting with a Buddha in hell.[179](../../179/ "tree and pragmatics") \[31\][180](../../180/ "tree and pragmatics") \[31\] Refers to the joy of meeting a good friend in time of misfortune.[181](../../181/ "tree and pragmatics") The above is an abbreviation.[182](../../182/ "tree and pragmatics") The full proverb is, \_Jigoku dé hotoké hotoke ni ōta yo da\_.[183](../../183/ "tree and pragmatics") 36.—\_Jigoku Gokuraku wa kokoro ni ari.[184](../../184/ "tree and pragmatics") \_ Hell and Heaven are in the hearts of men.[185](../../185/ "tree and pragmatics") \[32\][186](../../186/ "tree and pragmatics") \[32\] A proverb in perfect accord with the higher Buddhism.[187](../../187/ "tree and pragmatics") 37.—\_Jigoku mo sumika.[188](../../188/ "tree and pragmatics") \_ Even Hell itself is a dwelling-place.[189](../../189/ "tree and pragmatics") \[33\][190](../../190/ "tree and pragmatics") \[33\] Meaning that even those obliged to live in hell must learn to accommodate themselves to the situation.[191](../../191/ "tree and pragmatics") One should always try to make the best of circumstances.[192](../../192/ "tree and pragmatics") A proverb of kindred signification is, \_Sumeba, Miyako:\_ “Wheresoever ones home is, that is the Capital \[or, imperial City\].”[193](../../193/ "tree and pragmatics") 38.—\_Jigoku ni mo shiru bito.[194](../../194/ "tree and pragmatics") \_ Even in hell old acquaintances are welcome.[195](../../195/ "tree and pragmatics") 39.—\_Kagé no katachi ni shitagau gotoshi.[196](../../196/ "tree and pragmatics") \_ Even as the shadow follows the shape.[197](../../197/ "tree and pragmatics") \[34\][198](../../198/ "tree and pragmatics") \[34\] Referring to the doctrine of cause-and-effect.[199](../../199/ "tree and pragmatics") Compare with verse 2 of the \_Dhammapada\_.[200](../../200/ "tree and pragmatics") 40.—\_Kané wa Amida yori bikaru.[201](../../201/ "tree and pragmatics") \_ Money shines even more brightly than Amida.[202](../../202/ "tree and pragmatics") \[35\][203](../../203/ "tree and pragmatics") \[35\] Amitâbha, the Buddha of Immeasurable Light.[204](../../204/ "tree and pragmatics") His image in the temples is usually gilded from head to foot.—There are many other ironical proverbs about the power of wealth,—such as \_Jigoku no sata mo kané shidai:\_ “Even the Judgments of Hell may be influenced by money.”[205](../../205/ "tree and pragmatics") 41.—\_Karu-toki no Jizō-gao; nasu-toki no Emma-gao.[206](../../206/ "tree and pragmatics") \_ Borrowing-time, the face of Jizō; repaying-time, the face of Emma.[207](../../207/ "tree and pragmatics") \[36\][208](../../208/ "tree and pragmatics") \[36\] Emma is the Chinese and Japanese Yama,—in Buddhism the Lord of Hell, and the Judge of the Dead.[209](../../209/ "tree and pragmatics") The proverb is best explained by the accompanying drawings, which will serve to give an idea of the commoner representations of both divinities.[210](../../210/ "tree and pragmatics") 42.—\_Kiité Gokuraku, mité Jigoku.[211](../../211/ "tree and pragmatics") \_ Heard of only, it is Paradise; seen, it is Hell.[212](../../212/ "tree and pragmatics") \[37\][213](../../213/ "tree and pragmatics") \[37\] Rumor is never trustworthy.[214](../../214/ "tree and pragmatics") 43.—\_Kōji mon wo idézu: akuji sen ni wo hashiru.[215](../../215/ "tree and pragmatics") \_ Good actions go not outside of the gate: bad deeds travel a thousand \_ri\_.[216](../../216/ "tree and pragmatics") 44.—\_Kokoro no koma ni tadzuna wo yuru-suna.[217](../../217/ "tree and pragmatics") \_ Never let go the reins of the wild colt of the heart.[218](../../218/ "tree and pragmatics") 45.—\_Kokoro no oni ga mi wo séméru.[219](../../219/ "tree and pragmatics") \_ The body is tortured only by the demon of the heart.[220](../../220/ "tree and pragmatics") \[38\][221](../../221/ "tree and pragmatics") [1](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/24/) **2** - ← previous: [page 1](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/24/) - next →: 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