--- title: Morning Awakening After a Night’s Rest in a Temple, part 2 — In Ghostly Japan · full text with trees description: Morning Awakening After a Night’s Rest in a Temple, part 2, «In Ghostly Japan» by Lafcadio Hearn: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: [38] Or “mind.” --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg8128/25/) [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 2 Morning Awakening After a Night’s Rest in a Temple, part 2 of «In Ghostly Japan» by Lafcadio Hearn: the whole text, 226 sentences and 2746 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/pg8128/25/page/2/) \[38\] Or “mind.”[1](1/ "tree and pragmatics") That is to say that we suffer only from the consequences of our own faults.—The demon-torturer in the Buddhist hell says to his victim:—“Blame not me!—I am only the creation of your own deeds and thoughts: you made me for this!”—Compare with No. 36.[2](2/ "tree and pragmatics") 46.—\_Kokoro no shi to wa naré; kokoro wo shi to sezaré.[3](3/ "tree and pragmatics") \_ Be the teacher of your heart: do not allow your heart to become your teacher.[4](4/ "tree and pragmatics") 47.—\_Kono yo wa kari no yado.[5](5/ "tree and pragmatics") \_ This world is only a resting-place.[6](6/ "tree and pragmatics") \[39\][7](7/ "tree and pragmatics") \[39\] “This world is but a travellers’ inn,” would be an almost equally correct translation.[8](8/ "tree and pragmatics") \_Yado\_ literally means a lodging, shelter, inn; and the word is applied often to those wayside resting-houses at which Japanese travellers halt during a journey.[9](9/ "tree and pragmatics") \_Kari\_ signifies temporary, transient, fleeting,—as in the common Buddhist saying, \_Kono yo kari no yo:\_ “This world is a fleeting world.”[10](10/ "tree and pragmatics") Even Heaven and Hell represent to the Buddhist only halting places upon the journey to Nirvâna.[11](11/ "tree and pragmatics") 48.—\_Kori wo chiribamé; midzu ni égaku.[12](12/ "tree and pragmatics") \_ To inlay ice; to paint upon water.[13](13/ "tree and pragmatics") \[40\][14](14/ "tree and pragmatics") \[40\] Refers to the vanity of selfish effort for some merely temporary end.[15](15/ "tree and pragmatics") 49.—\_Korokoro to Naku wa yamada no Hototogisu, Chichi nitéya aran, Haha nitéya aran.[16](16/ "tree and pragmatics") \_ The bird that cries \_korokoro\_ in the mountain rice-field I know to be a \_hototogisu;\_—yet it may have been my father; it may have been my mother.[17](17/ "tree and pragmatics") \[41\][18](18/ "tree and pragmatics") \[41\] This verse-proverb is cited in the Buddhist work \_Wōjō Yōshū\_, with the following comment:—“Who knows whether the animal in the field, or the bird in the mountain-wood, has not been either his father or his mother in some former state of existence?”—The \_hototogisu\_ is a kind of cuckoo.[19](19/ "tree and pragmatics") 50.—\_Ko wa Sangai no kubikase.[20](20/ "tree and pragmatics") \_ A child is a neck-shackle for the Three States of Existence.[21](21/ "tree and pragmatics") \[42\][22](22/ "tree and pragmatics") \[42\] That is to say, The love of parents for their child may impede their spiritual progress—not only in this world, but through all their future states of being,—just as a \_kubikasé\_, or Japanese cangue, impedes the movements of the person upon whom it is placed.[23](23/ "tree and pragmatics") Parental affection, being the strongest of earthly attachments, is particularly apt to cause those whom it enslaves to commit wrongful acts in the hope of benefiting their offspring.—The term Sangai here signifies the three worlds of Desire, Form, and Formlessness,—all the states of existence below Nirvâna.[24](24/ "tree and pragmatics") But the word is sometimes used to signify the Past, the Present, and the Future.[25](25/ "tree and pragmatics") 51.—\_Kuchi wa wazawai no kado.[26](26/ "tree and pragmatics") \_ The mouth is the front-gate of all misfortune.[27](27/ "tree and pragmatics") \[43\][28](28/ "tree and pragmatics") \[43\] That is to say, The chief cause of trouble is unguarded speech.[29](29/ "tree and pragmatics") The word Kado means always the main entrance to a residence.[30](30/ "tree and pragmatics") 52.—\_Kwahō wa, nété maté.[31](31/ "tree and pragmatics") \_ If you wish for good luck, sleep and wait.[32](32/ "tree and pragmatics") \[44\][33](33/ "tree and pragmatics") \[44\] \_Kwahō\_, a purely Buddhist term, signifying good fortune as the result of good actions in a previous life, has come to mean in common parlance good fortune of any kind.[34](34/ "tree and pragmatics") The proverb is often used in a sense similar to that of the English saying: “Watched pot never boils.”[35](35/ "tree and pragmatics") In a strictly Buddhist sense it would mean, “Do not be too eager for the reward of good deeds.”[36](36/ "tree and pragmatics") 53.—\_Makanu tané wa haënu.[37](37/ "tree and pragmatics") \_ Nothing will grow, if the seed be not sown.[38](38/ "tree and pragmatics") \[45\][39](39/ "tree and pragmatics") \[45\] Do not expect harvest, unless you sow the seed.[40](40/ "tree and pragmatics") Without earnest effort no merit can be gained.[41](41/ "tree and pragmatics") 54.—\_Matéba, kanrō no hiyori.[42](42/ "tree and pragmatics") \_ If you wait, ambrosial weather will come.[43](43/ "tree and pragmatics") \[46\][44](44/ "tree and pragmatics") \[46\] \_Kanrō\_, the sweet dew of Heaven, or \_amrita\_.[45](45/ "tree and pragmatics") All good things come to him who waits.[46](46/ "tree and pragmatics") 55.—\_Meidō no michi ni Ō wa nashi.[47](47/ "tree and pragmatics") \_ There is no King on the Road of Death.[48](48/ "tree and pragmatics") \[47\][49](49/ "tree and pragmatics") \[47\] Literally, “on the Road of Meidō.”[50](50/ "tree and pragmatics") The \_Meidō\_ is the Japanese Hades,—the dark under-world to which all the dead must journey.[51](51/ "tree and pragmatics") 56.—\_Mekura hebi ni ojizu.[52](52/ "tree and pragmatics") \_ The blind man does not fear the snake.[53](53/ "tree and pragmatics") \[48\][54](54/ "tree and pragmatics") \[48\] The ignorant and the vicious, not understanding the law of cause-and-effect, do not fear the certain results of their folly.[55](55/ "tree and pragmatics") 57.—\_Mitsuréba, hakuru.[56](56/ "tree and pragmatics") \_ Having waxed, wanes.[57](57/ "tree and pragmatics") \[49\][58](58/ "tree and pragmatics") \[49\] No sooner has the moon waxed full than it begins to wane.[59](59/ "tree and pragmatics") So the height of prosperity is also the beginning of fortunes decline.[60](60/ "tree and pragmatics") 58.—\_Mon zen no kozō narawanu kyō wo yomu.[61](61/ "tree and pragmatics") \_ The shop-boy in front of the temple-gate repeats the sutra which he never learned.[62](62/ "tree and pragmatics") \[50\][63](63/ "tree and pragmatics") \[50\] \_Kozō\_ means “acolyte” as well as “shop-boy,”“errand-boy,” or “apprentice;” but in this case it refers to a boy employed in a shop situated near or before the gate of a Buddhist temple.[64](64/ "tree and pragmatics") By constantly hearing the sutra chanted in the temple, the boy learns to repeat the words.[65](65/ "tree and pragmatics") A proverb of kindred meaning is, \_Kangaku-In no suzumé wa, Mōgyū wo sayézuru:\_ “The sparrows of Kangaku-In \[an ancient seat of learning\] chirp the Mōgyū,”—a Chinese text formerly taught to young students.[66](66/ "tree and pragmatics") The teaching of either proverb is excellently expressed by a third:—\_Narau yori wa naréro:\_ “Rather than study \[an art\], get accustomed to it,”—that is to say, “keep constantly in contact with it.”[67](67/ "tree and pragmatics") Observation and practice are even better than study.[68](68/ "tree and pragmatics") 59.—\_Mujō no kazé wa, toki erabazu.[69](69/ "tree and pragmatics") \_ The Wind of Impermanency does not choose a time.[70](70/ "tree and pragmatics") \[51\][71](71/ "tree and pragmatics") \[51\] Death and Change do not conform their ways to human expectation.[72](72/ "tree and pragmatics") 60.—\_Neko mo Busshō ari.[73](73/ "tree and pragmatics") \_ In even a cat the Buddha-nature exists.[74](74/ "tree and pragmatics") \[52\][75](75/ "tree and pragmatics") \[52\] Notwithstanding the legend that only the cat and the \_mamushi\_ (a poisonous viper) failed to weep for the death of the Buddha.[76](76/ "tree and pragmatics") 61.—\_Néta ma ga Gokuraku.[77](77/ "tree and pragmatics") \_ The interval of sleep is Paradise.[78](78/ "tree and pragmatics") \[53\][79](79/ "tree and pragmatics") \[53\] Only during sleep can we sometimes cease to know the sorrow and pain of this world.[80](80/ "tree and pragmatics") (Compare with No. 83.)[81](81/ "tree and pragmatics") 62.—\_Nijiu-go Bosatsu mo soré-soré no yaku.[82](82/ "tree and pragmatics") \_ Even each of the Twenty-five Bodhisattvas has his own particular duty to perform.[83](83/ "tree and pragmatics") 63.—\_Nin mité, hō toké.[84](84/ "tree and pragmatics") \_ \[First\] see the person, \[then\] preach the doctrine.[85](85/ "tree and pragmatics") \[54\][86](86/ "tree and pragmatics") \[54\] The teaching of Buddhist doctrine should always be adapted to the intelligence of the person to be instructed.[87](87/ "tree and pragmatics") There is another proverb of the same kind,—\_Ki ni yorité, hō wo toké:\_ “According to the understanding \[of the person to be taught\], preach the Law.”[88](88/ "tree and pragmatics") 64.—\_Ninshin ukégataku Buppoō aigatashi.[89](89/ "tree and pragmatics") \_ It is not easy to be born among men, and to meet with \[the good fortune of hearing the doctrine of\] Buddhism.[90](90/ "tree and pragmatics") \[55\][91](91/ "tree and pragmatics") \[55\] Popular Buddhism teaches that to be born in the world of mankind, and especially among a people professing Buddhism, is a very great privilege.[92](92/ "tree and pragmatics") However miserable human existence, it is at least a state in which some knowledge of divine truth may be obtained; whereas the beings in other and lower conditions of life are relatively incapable of spiritual progress.[93](93/ "tree and pragmatics") 65.—\_Oni mo jiu-hachi.[94](94/ "tree and pragmatics") \_ Even a devil \[is pretty\] at eighteen.[95](95/ "tree and pragmatics") \[56\][96](96/ "tree and pragmatics") \[56\] There are many curious sayings and proverbs about the oni, or Buddhist devil,—such as \_Oni no mé ni mo namida\_, “tears in even a devil’s eyes;”—Oni no kakuran, “devil’s cholera” (said of the unexpected sickness of some very strong and healthy person), etc., etc.—The class of demons called \_Oni\_, properly belong to the Buddhist hells, where they act as torturers and jailers.[97](97/ "tree and pragmatics") They are not to be confounded with the \_Ma, Yasha, Kijin\_, and other classes of evil spirits.[98](98/ "tree and pragmatics") In Buddhist art they are represented as beings of enormous strength, with the heads of bulls and of horses.[99](99/ "tree and pragmatics") The bull-headed demons are called \_Go-zu;\_ the horse-headed \_Mé-zu\_.[100](100/ "tree and pragmatics") 66.—\_Oni mo mi, narétaru ga yoshi.[101](101/ "tree and pragmatics") \_ Even a devil, when you become accustomed to the sight of him, may prove a pleasant acquaintance.[102](102/ "tree and pragmatics") 67.—\_Oni ni kanabō.[103](103/ "tree and pragmatics") \_ An iron club for a demon.[104](104/ "tree and pragmatics") \[57\][105](105/ "tree and pragmatics") \[57\] Meaning that great power should be given only to the strong.[106](106/ "tree and pragmatics") 68.—\_Oni no nyōbo ni kijin.[107](107/ "tree and pragmatics") \_ A devil takes a goblin to wife.[108](108/ "tree and pragmatics") \[58\][109](109/ "tree and pragmatics") \[58\] Meaning that a wicked man usually marries a wicked woman.[110](110/ "tree and pragmatics") 69.—\_Onna no ké ni wa dai-zō mo tsunagaru.[111](111/ "tree and pragmatics") \_ With one hair of a woman you can tether even a great elephant.[112](112/ "tree and pragmatics") **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/25/page/2/) - ← previous: [Morning Awakening After a Night’s Rest in a Temple, part 1](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/24/) - next →: [page 2](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/25/page/2/) - ↑ back to [In Ghostly Japan](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/)