Abuse filter log

'<br> Unease or anxiety is an 'unskillful' mental state in Buddhist thought. Shinji Ogawa explains that furubinu means "have grown old"; the -nu is not a negative particle (as I originally thought) but a particle to make the perfect tense. Originally, I thought that someone was getting drunk in this haiku, but Shinji Ogawa set me straight. In my first translation, I ended with, "my paper fan." I felt that this is a haiku of loneliness: Issa is lying awake, fanning himself, no one speaking to him other than the fan's swish-swishing. I will make a friend of him. Literally, the hackberry tree is a "friend" (tomo); I take this to mean that it is Issa's companion in the act of changing to summer clothes. Shinji Ogawa explains that this is actually one word, signifying a type of plant that produces red berries. The word, mutsumaji, translated here as "sweet harmony," denotes a sense of gentle friendliness.<br><br><br> This haiku was written on the fifth day of Eleventh Month, 1807, at which time Issa returned to his native village of Kashiwabara. The subject of the haiku is a "good person" (yoshi aru hito); I think that by this Issa might mean a Buddhist arhat. According to the editors of Issa zenshû, this haiku refers to a law prohibiting the playing of flutes. Issa wrote this on the 16th day of Third Month. First Month in the old calendar was the beginning of spring. Plum blossoms bloom much earlier than cherry blossoms so that their beauty and faint fragrance are highly appreciated as messengers of spring. The spring flowers, specifically, the cherry blossoms, redeem the world. In olden times, such as the seventh or eighth centuries, when a poet said "flowers" (hana), this meant mean plum blossoms, not (as in later centuries) cherry blossoms. The melancholy feeling of this haiku might be lost to many non-Japanese readers. The humor of this haiku arises from the juxtaposition the broken-down house and the delicate, colorful parasol.<br><br><br> In this second haiku, someone is looking down at the flowers instead of up at the moon? Passersby, walking through the slush, splashed his face. The phrase hito ni yoi keri, he explains, means "felt sick from the jostling of a crowd" or "got sick from overcrowding." Is Issa suggesting, then, that he has too many house guests--perhaps fellow poets who have come to enjoy his spring mountain? The bagworm is a moth larva that, in this season, is protected from the rain in its cozy, dry fibrous case. Celeb sightings and unisex uniforms, this week on the konnichiwa podcast. I will make all of the digimon inside yours a part of me. I will introduce a transfer student to all of you today. For that reason you should die, I have killed you. Issa (rhetorically) asks the man under the tree if he would be sleeping alone in his house, should he sleep there. In my opinion, haiku poets should minimize ambiguity. According to Maruyama Kazuhiko, 먹튀사이트 모음 Ryôgoku was a famous east-west bridge where people would gather to enjoy the cool of evening; Issa haiku shû (1990; rpt. People have waited patiently and long for the low tide and the opportunity to collect shellfish, but now a hard rain is fall<br><br>The season word ("tideland at low tide": shiohi-gata) suggests that there are people in the scene, hunched over, searching for shellfish. Are people hateful because they build moth-destroying fires? People are gathering shellfish at low tide. Shinji Ogawa notes that sugiru has two meanings: "to pass through a space" and "to pass through time." He believes that the latter applies better in this case: that the moon is still above the pine after the low tide. Or: "the woman." The women (or woman) are gathering shellfish at low tide. Or: "woman." Shinji Ogawa interpets the poem to be saying that the mist is moving in, covering the women who are gathering shells. In the past scholars translated dhukka as suffering, as in the Four Noble Truths: 1. Life is suffering. Mutsu was one of Japan's old provinces, now divided into four prefectures, one of which is Fukushima. There is an idiom in Japanese, mi ni nasu, which signifies being someone's friend or ally; 1548. I assume that Issa's mi ni suru is a parallel construction with similar meaning: humans and crow(s) must endure the same autumn rain. There are many good poems and haiku regarding plum blossoms, but in Issa's days Edo haiku had become so hackneyed that we must give credit to Issa for juxtaposing an unemployed farmer to plum b<br><br>'