Taoist Immortals

Chronicles of Tao: The Secret Life of a Taoist Master. By Deng Ming-Dao. Harper One, 1993, 476 pages. VSCL. Biography of Kwan Sai Hung.  (1920-...)  A fictional Taoist Master/Immortal.  

"Some of the Masters of Mount Huashan were already addressed as "Immortal."  These were highly regarded individuals, agless in appearance.  Their titles meant "realized persons," signifying that the Masters has fulfilled, as a minimum requirement, the completion of internal alchemy for the sake of longevity, liberation from the cycle of transmigration, enlightened perception of the nature of life, astral travel, and the total memorization of the hundreds of volumes comprising the Taoist Canon." - Chronicles of Tao, p. 69  

Bat Immortal, Yin-Yan Immortals, Frog Immortal ...

Eight Immortals - Wikipedia

Xian - Wikipedia

Xian (Chinese: 仙/仚/僊; pinyin: xiān; Wade–Giles: hsien) refers to a person or similar entity having a long life or being immortal. The concept of xian has different implications dependent upon the specific context: philosophical, religious, mythological, or other symbolic or cultural occurrence. The Chinese word xian is translatable into English as:

• (in Daoist philosophy and cosmology) spiritually immortal; transcendent human; celestial being
• (in Daoist religion and pantheon) physically immortal; immortal person; an immortal; saint
• (in Chinese alchemy) alchemist; one who seeks the elixir of life; one who practices longevity techniques
  • (or by extension) alchemical, dietary, or qigong methods for attaining immortality
• (in Chinese mythology) wizard; magician; shaman; sorcerer
• (in popular Chinese literature) genie; elf, fairy; nymph; 仙境 (xian jing is fairyland, faery)
• (based on the folk etymology for the character 仙, a compound of the characters for person and mountain) sage living high in the mountains; mountain-man; hermit; recluse
• (as a metaphorical modifier) immortal [talent]; accomplished person; celestial [beauty]; marvelous; extraordinary
• (In new-age conception) seeker who takes refuge in immortality (longevity for the realization of divinity); transcended person [self] recoded by the "higher self"; divine soul; fully established being

Xian semantically developed from meaning spiritual "immortality; enlightenment", to physical "immortality; longevity" involving methods such as alchemy, breath meditation, and tai chi chuan, and eventually to legendary and figurative "immortality".

Victor H. Mair describes the xian archetype as:

They are immune to heat and cold, untouched by the elements, and can fly, mounting upward with a fluttering motion. They dwell apart from the chaotic world of man, subsist on air and dew, are not anxious like ordinary people, and have the smooth skin and innocent faces of children. The transcendents live an effortless existence that is best described as spontaneous. They recall the ancient Indian ascetics and holy men known as ṛṣi who possessed similar traits.^[1]

Tao Te Ching, Lao Tzu, Chapter 30

Dao De Jing by Laozi
Chapter 30

"He who would assist a lord of men in harmony with the Tao will not assert his mastery in the kingdom by force of arms.
Such a course is sure to meet with its proper return.
Wherever a host is stationed, briars and thorns spring up.
In the sequence of great armies there are sure to be bad years.
A skilful commander strikes a decisive blow, and stops.
He does not dare by continuing his operations to assert and complete his mastery.
He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it.
He strikes it as a matter of necessity; he strikes it, but not from a wish for mastery.
When things have attained their strong maturity they become old.
This may be said to be not in accordance with the Tao.
What is not in accordance with the Tao soon comes to an end."
-  Translated by James Legge, 1891, Chapter 30  


"He who relied on the Tao to aid a ruler of men
 Would not seek to conquer with weapons.
 The man of Tao holds back from such instruments of recoiling violence.
 For where armies have camped there spring up thistles and thorns;
 And in the wake of marching armies follow years of drought.
 Having achieved his aim, the good commander stops;
 He does not venture to follow up his advantages with greater force.
 He achieves his aim, but does not plume himself.
 He achieves his aim, but is not boastful.
 He achieves his aim but is not proud of what he has done.
 He achieves his aim by means which could not be avoided.
 He achieves his aim without violence.
 For it is when creatures reach the climax of their strength that they start to grow old;
 Thus violence runs counter to the Tao,
 And what runs counter to the Tao is soon spent."
 -  Translated by Herman Old, 1946, Chapter 30   


"Who knows how to guide a leader in the path of Tao (the Laws of the Universe),
Does not try to conquer the world with military force.
It is in the nature of a military force to turn against its user.
(Economic Force strengthens the Society) 

Wherever armies are stationed, thorny bushes grow.
After a great war, bad years always follow.
(Over spending for military might only overtaxes the people)

Protect efficiently your own state,
But not to aim at selfishness.
After you have attained your purpose,
You must not show off your success,
You must not brag of your ability,
You must not feel proud,
You must rather regret that you had not been able to prevent the war.

You must never think of taking control of others by force.
To be over-developed is to quicken decay,
And this is against Tao (the Laws of the Universe),
And what is against Tao (the Laws of the Universe) will soon end."
- Translated by J. L. Trottier, 1994, Chapter 30



"Those rulers who use the Tao to assist mankind
Do not use soldiers to force the world.
Those doings can be paid back to them.
The place of the army’s encampment—
Thorns and brambles grow there.
In the wake of the military
There indeed exists a famine-year.
The good have success and stop
Not daring thereby to grab for power.
They succeed but never boast.
Succeed but never strike down.
Succeed but never arrogantly.
Succeed but do not gain thereafter.
Succeed but never force.
A strong thing ruling over what is Old—
This is called “non-Tao.”
The non-Tao soon ends."
- Translated by Aalar Fex, 2006, Chapter 30



"When one uses the Tao in assisting his sovereign, he will not employ arms to coerce the state.
Such methods easily react.
When military camps are established.
Briers and thorns flourish.
When great armies have moved through the land calamities are sure to follow.
The capable are determined, but no more.
They will not venture to compel; determined, but not conceited;
determined, but not boastful; determined, but not arrogant;
determined because it cannot be helped; determined, but not forceful.
When things reach their prime, they begin to age.
This cannot be said to be the Tao.
What is Not the Tao soon ends."
-  Translated by Spurgeon C. Medhurst, 1905, Chapter 30 



"He who would help a Ruler of men by Tao
Does not take soldiers to give strength to the kingdom.
His service is well rewarded.
Where troops dwell, there grow thorns and briers.
After great wars, there follow bad years.
He who loves, bears fruit unceasingly,
He does not dare to conquer by strength.
He bears fruit, but not with assertiveness,
He bears fruit, but not with boastfulness,
He bears fruit, but not with meanness,
He bears fruit, but not to obtain it for himself,
He bears fruit, but not to shew his strength.
Man is great and strong, then he is old,
In this he is not of Tao.
If he is not of Tao
He will quickly perish."
-  Translated by Isabella Mears, 1916, Chapter 30 



以道佐人主者, 不以兵強天下.
其事好還.
師之所處, 荊棘生焉.
大軍之後, 必有凶年.
善有果而已.
不敢以取強.
果而勿矜.
果而勿伐.
果而勿驕.
果而不得已.
果而勿強.
物壯則老.
是謂不道.
不道早已.
-  Chinese characters, Tao Te Ching, Chapter 30 



yi tao tso jên chu chê, pu yi ping ch'iang t'ien hsia.
ch'i shih hao huan.
shih chih so ch'u, ching chi shêng yen.
ta chün chih hou, pi yu hsiung nien
shan chê kuo erh yi.
pu kan yi ch'ü ch'iang.
kuo erh wu ching.
kuo erh wu fa.
kuo erh wu chiao.
kuo erh pu tê yi.
kuo erh wu ch'iang.
wu chuang tsê lao.
shih wei pu tao.
pu tao tsao yi.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 30 

"Those who use Tao in assisting their Sovereign do not employ soldiers to force the Empire.
The methods of government they adopt are such as have a tendency to react upon themselves.
Where garrisons are quartered, briars and thorns spring up, and the the land is deserted by the people.
Disastrous years inevitably follow in the wake of great armies.
Wise rulers act with decision, and nothing more.
They do not venture to use overbearing measures.
They are decided without self-conceit, or boasting, or pride.
They are decided in spite of themselves, and without presuming on brute force.
After a man has arrived at the prime of his strength, he begins to age.
This is attributable to his not possessing the Tao.
Those who do not possess Tao die before their time."
-  Translated by Frederic H. Balfour, 1884, Chapter 30

"Quien sabe guiar al gobernante en el sendero del Tao no intenta dominar el mundo mediante la fuerza de las armas.
Está en la naturaleza de las armas militares volverse contra quienes las manejan.
Donde acampan ejércitos, crecen zarzas y espinos.
A una gran guerra, invariablemente suceden malos años.
Lo que quieres es proteger eficazmente tu propio estado, pero no pretender tu propia expansión.
Cuando has alcanzado tu propósito, no debes exhibir tu trifuno, ni jactarte de tu capacidad, ni sentirte orgulloso;
     más bien debes lamentar no haber sido capaz de impedir la guerra.
No debes pensar nunca en conquistar a los demás por la fuerza.
Pues expandirse excessivamente es precipitar el decaimiento, y esto es contrario al Tao, y lo que es contrario al Tao
    pronto dejará de existir."
-  Translation from Chinese to English by John C. H. Wu, translated into Spanish by Alfonso Colodrón, Capitulo 30 



"A ruler faithful to Tao will not send the army to a foreign country.
This would incur calamity onto him, first of all.
The land where an army passed becomes desolated.
After war, lean years come.
A wise commander is never bellicose.
A wise warrior never gets angry.
He who can defeat the enemy does not attack.
He who achieved victory stops and does not do violence to the defeated enemies.
The victorious does not praise himself.
He wins, but does not feel proud.
He does not like to wage wars.
He wins because he is forced to fight.
Though he wins, he is not bellicose.
If man in the prime of life begins to weaken and gets ill?
This happens only because he has lived not in the harmony with Tao.
The life of such a person ends before a due time."
-  Translated by Mikhail Nikolenko, Chapter 30  

A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter.  These are hypertext documents, and available online under Creative Commons 4.

Chapter 30, Tao Te Ching by Lao Tzu. Complied by Mike Garofalo.

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

Concordance, Alphabetical Subject Index, Chapters 1-25.

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

A Solitary Daoist Neopagan's Final Journey

An Old Philosopher's Notebooks

How to Live a Good Life: Advice from Wise Persons

Dao De Jing, Chaper 70, Laozi

Tao Te Ching by Lao Tzu
Chapter 70

"My words are very easy to know,
Very easy to follow.
Yet the world is unable to know them,
Unable to follow them.

My words have a source,
My efforts have mastery.
Indeed, since none know this,
They do not know me.
The rare ones who know me
Must treasure me.

Therefore, Evolved Individuals
Wear a coarse cloth covering
With precious jade at the center."
-  Translated by R. L. Wing, 1986, Chapter 70

"My words are easy to understand and very easy to apply.
But no Ego is able to understand them or apply them.

Words have authority.
Affairs have a history!

It is simply because of their ignorance
that Egos do not understand me.
Those who understand me are few, and
thus I am ennobled.

For this reason, Sages may wear homespun cloth over their shoulders,
but they carry a jewel beyond price in their heart."
-  Translated by Jerry C. Welch, 1998, Chapter 70  

"Easy are my words to know, and also to practice.
Yet none is able to understand nor yet to practice them.
For there is a remote origin for my words, and a supreme law for my actions.
Not knowing these, men cannot know me.
Those who know me are few, and by them I am esteemed.
For the wise man is outwardly poor, but he carries his jewel in his bosom."
-  Translated by Walter Gorn Old, 1904, Chapter 70


My words are very easy to understand and very easy to put into practice, yet in all the world no one appears to understand them or to practice them. 
Words have an ancestor (a preceding idea), deeds have a master (a preceding purpose), and just as these are often not understood, so I am not understood. 
They who understand me are very few, and on that account I am worthy of honor.
The wise man wears wool (rather than silk) and keeps his gems out of sight."
-  Translated by Dwight Goddard and Henri Borel, 1919, Chapter 70 


"My words are very easy to understand,
And very easy to put into practice,
Yet there should have been no one in the world
Who can understand them
Or can put them into practice.
Words must be purpose-oriented,
Deeds must be reasonably grounded.
People cannot understand me
Because they fail to understand what is said above.
Those who understand me are few;
Those who can follow my advice are even less.
That is why the sage
Is always dressed in coarse cloth
But conceals about him a beautiful piece of jade (the Tao)."
-  Translated by Gu Zengkun, Chapter 70  


吾言甚易知, 甚易行.
天下莫能知, 莫能行.
言有宗.
事有君.
夫唯無知, 是以不我知.
知我者希.
則我者貴.
是以聖人被褐懷玉.
-  Chinese characters, Tao Te Ching, Chapter 70

wu yen shên yi chih, shên yi hsing.
t'ien hsia mo nêng chih, mo nêng hsing.
yen yu tsung.
shih yu chün.
fu wei wu chih, shih yi pu wu chih.
chih wu chê hsi. 
tsê wu chê kuei.
shih yi shêng jên pei ho huai yü. 
-  Wade-Giles Romanization, Tao Te Ching, Chapter 70 


"Though the words of the sage are simple,
and his actions easily performed,
they are few among many,
who can speak or act as a sage.

For the ordinary man it is difficult
to know the way of a sage,
perhaps because his words
are from the distant past,
and his actions naturally disposed.

Those who know the way of the sage
are few and far between,
but those who treat him with honesty,
will be honoured by him and the Tao.

He knows he makes no fine display,
and wears rough clothes, not finery.
It is not in his expectancy of men
that they should understand his ways,
for he carries his jade within his heart."
-  Translated by Stan Rosenthal, 1984, Chapter 70  


"My words are so simple to understand
and so easily put into practice
that no one in all beneath heaven understands them
and no one puts them into practice.
Words have their ancestral origins and actions their sovereign:
it's only because people don't understand this that they don't understand me.
And the less people understand me the more precious I become.
So it is that a sage wears sackcloth, keeping pure jade harbored deep."
-  Translated by David Hinton, Chapter 70 


"La palabras tienen un origen; los hechos, una ley.
Mis palabras son fáciles de comprender y fáciles de seguir,
Y, sin embargo, nadie las comprende y nadie las practica.
Es la sabiduría la que impide al hombre acercarse a mi.
Son pocos los que me siguen, porque estoy más allá de toda alabanza.
Por ello el Sabio se cubre con una tela tosca, pero guarda joyas en su seno.
Conoce su valor, pero no lo ostenta. 
Se ama a sí mismo, pero no se tiene en alta estima.
Rechaza lo último y se ciñe a lo primero."
-  Translated from Chinese into English by Ch'u Ta-Kao, Translated from English into Spanish by Caridad Diaz Faes, Capítulo 70

"My words are most easily known,

Most easy to practice, too,

But none in the world my words can know,

And their practice can pursue.

 

There's an Ancestry in my words,

There's a Head for the things I preach,

But, because they are all misunderstood,

They know not what I teach.

 

The ones who know me are few,

But the few who know me prize,

Though the sage may wear a hair-cloth garb,

The gem in his bosom lies."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 70

"My teaching is very easy to understand,
And very easy to carry out.
Yet the world is incapable of understanding it,
And incapable of carrying it out.
My teaching has an ancient source,
My practices have a ruling principle.
As people are ignorant of this,
So they fail to understand me.
When those who understand me are few,
Then I am distinguished indeed.
That's why the Sage wears a coarse cotton robe,
To conceal the jade ornament worn on his bosom."
-  Translated by Henry Wei, 1982, Chapter 70 


"My words are easy to understand, easy to put in practice; yet the world can neither understand nor practice them.
My words have an underlying intent; my actions have a ruling motive.
It is only ignorance that causes men not to understand my doctrine. 
Those who understand me are few; those who copy me are worthy.
Wherefore the Sage dresses in coarse robes while hiding a jewel in his breast."
-  Translated by Frederic Henry Balfour, 1884, Chapter 70 


Chapter 71, Tao Te Ching by Lao Tzu

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List  

How to Live a Good Life: Advice from Wise Persons

One Old Daoist Druid's Final Journey   

  

Waiting for the Master

                The Fireplace Records, Chapter 37

Waiting for the Master

Act 1

[Philosopher Coyote and Reverent Hound Dog are sitting under some huge redwood trees along the Eel River by the bridge near Pepperwood. It was cold. They were shivering. They were hungry.]

Philosopher Coyote: When do you expect Master Goose to arrive here today?

Reverent Hound Dog: I’m not exactly sure. He is traveling with two monks from Riverdale, about 10 miles down river. I’m sure the going is rough. It has been very foggy, quite cold, and drizzling all morning.  Are you not both wet and cold Coyote?

Coyote: Inconvenience and discomfort is a small price to pay for meeting Grand Master Goose. Besides, don’t Zen Masters keep you waiting; sometimes for many years?

Hound Dog: Indeed, they can be annoying when wasting your time. I’m tired of waiting for Master Goose. He could fly here so quickly if not for his two slow moving attendant monks. One is a three legged dog, you know. Goose sometimes tries to help him. Both monks are dedicated to him. Master Goose normally leads a squadron of noisy geese, flying South at this time of year. He should just leave that lumbering dog behind.

Coyote: You are not very charitable, Reverend Dog. You are too impatient.

Hound Dog: And, you are too fickle, Coyote. Never steadfast and demanding.

Coyote: Really? Actually, I am flexible [He laughs]

[Coyote barked and Hound Dog howled. Coyote licked his crotch, and Hound Dog scratched his ribs. Then Coyote and Hound Dog curled up close together, fur raised, trying to stay warm and dry. The tree cover and the thick floor of redwood needles helped them keep warmer. They waited, uneasy, for Master Goose. They slowly feel asleep, dreaming of pranksters and penitents.]

Act 2

Coyote: Dog, wake up! I hear them coming over the bridge to meet us. Let’s go!

[Both Coyote and Dog were very hungry, feeling the pangs of starvation.]

[Grand Master Goose was big and loud. His donkey, led by a rope, carried packs and bags of camping gear and food. His devoted dog limped along. They all looked tired.]

Coyote: Welcome, Master Goose. We have been waiting many hours for you to arrive. Where are you going?

Goose: We are going to the Ten Thousand Buddhas Monastery in Wherever Valley. It is a three day hike from the Riverdale Zen Temple.

[Master Goose seemed very annoyed by something Donkey had asked previously, and by some answer servant Dog had given previously. He was upset with his students. He suddenly bit donkey on the hind shin and bit Servant Dog on the hip. He scolded and threatened them as only a aggressive goose can do. The donkey brayed and the dog squealed in pain.]

Goose: Lazy monks!  Dumb and slow. Never understanding the True Way or the Single Point. Lost in delusions, confusions, and misguided resolutions.

[Shocked!–– Coyote barked and Hound Dog howled. Everyone appeared shaken.]

Reverend Dog: You seem very impatient, quarrelsome, and violent Master Goose. Do these teaching methods really help your dedicated students? How many of your monks have attained enlightenment and received certification in your long career as an Abbot?

Master Goose: I have certified three enlightened ones. I have hundreds of students. What right or qualifications do you have to judge me so? You’re just another Christian sheep herder, quoting scriptures, babbling about petty morals, and always arguing and oppressing other religious views.

Reverend Dog: [Annoyed] I was simply commenting on your teaching methods.

Coyote Philosopher: [Also annoyed by Goose]  We waited so as to meet an esteemed Master who could impart a few gems of wisdom to us. Can you?

Master Goose: Wisdom? I teach the doctrine of No-Mind, beyond philosophers endless prattle, looking directly into the heart of being, beyond words, embracing emptiness. You philosophers are muddle minded wordsmiths.

Coyote Philosopher: [Looking perplexed] Then, instead sir, could you give us a koan?

Master Goose: Why did the Bodhisattva Bodhidharma travel South to Wherever Valley?

Reverend Dog: To hear the sound of one hand clapping in the moonlight?

Master Goose: You’re a fool! Go sit and meditate in a cave for seven years! Your wasting my time.

Servant Donkey: Master Goose, don’t be so haughty and rude towards these friendly inquirers.

Master Goose: [Jerking hard on the rope over Donkey’s neck.]  Shut up!  Don’t question me! Silence, or I will give you thirty blows with a stick.

[Master Goose, furious, bit Donkey on his hind leg again. Donkey, in a reflex response, kicked his hind leg back and accidentally struck Goose in the head. Goose died instantly!]

Servant Donkey: Oh! No!!  I did not mean to hit him.  I’m so sorry!  Is he really dead?

Coyote: Yes, Goose is dead!  Not breathing!  Bloodied head!

Servants Donkey and Dog:  Oh, No!  No!  This can't be so. Terrible!

Act 3

[All four, still shocked by the recent events, stood around the corpse of the goose. Donkey is most upset and is shaking.]

Hound Dog: Since the death of Goose was purely accidental, I think we all need to give the same story to others as to what happened.

Coyote: I agree!  How about we all agree to say that Goose was killed and eaten by a cougar near the Pepperwood bridge.

Three-Legged Dog: That is a good idea.

Hound Dog: Yes!. I think that Dog and Donkey should leave now and travel back to Riverdale to tell Master Goose’s pupils the the Master was eaten by a cougar. Coyote and I will bury Goose’s remains.

Coyote: Let me remove that rope from your neck, Donkey. It might trip you up.

[All nod in agreement. Donkey and Dog slowly walk off and disappear from view. As Donkey leaves, a canvas box falls off of his back.]

Hound Dog: Where shall we bury the goose's body?

Coyote: What is in that box, Hound Dog? Maybe there is some beef jerky or dried fruit in the box. Let's look!

[Both Coyote and Hound Dog scratch and pull on the canvas box until it springs open. They rummage through the contents.]

Hound Dog: I see a rumpled hat and a leather whip.

Coyote: Here are some dirty clothes, a pair of boots, and about three pounds of Humboldt cannabis.

Hound Dog: Some Sutra books and the Discourses of Epictetus. Damn, no food to eat in here.

Philosopher Coyote: Oh, well, we tried. I think burying this dead goose is wasteful. I think we, like a hungry cougar, should eat this fine dead goose. I’m terribly hungry. What do you think, Hound Dog?

Reverend Hound Dog: Indeed, a good way to show our proper respects to Master Goose for all he has now given to us.  Before, he seemed a bit rude and stingy with sharing wisdom, if indeed he really had any at all. But, yes, goose flesh is a worthy offer to us. If I can eat and drink the body and blood every week of Our Lord and Savior, Jesus Christ; then, I can easily eat a fine freshly killed goose when I am hungry.

Coyote: I interpret our actions in more pragmatic terms. However, I will thank the gods for a much needed meal. Waiting for Master Goose turned out to be rather worthwhile for us after all.

Reverend Hound Dog: You sometimes speak the truth, Coyote. However, you still will end up in Hell, or reborn as a mangy fox spirit.

Philosopher Coyote: Hell is listening to somebody who is not worth listening to; or, waiting for somebody who is not worth waiting for. Let's eat!

[Both begin to devour the dead goose.]

Curtain

[We hear Coyote barking and Hound Dog howling.]

The End

 

Comments, Sources, Observations, Koans, Poems, Quips:

Hunger is the first step up on the ladder of spiritual needs.
Live by the bite, die by the kick.
Don't wait for somebody who will never appear.
Don't be a slave led on the rope of ignorant worship. 
"Masters" might be fakers, frauds, and full of crazy mind.
Blame it on the cougar.
Allegories strain our imagination; talking coyotes - humbug.
Everything in some way gets eaten up some day.
Dead things give birth to the living.

Waiting for Godot. Samuel Beckett. 1955.

Zen Master Raven.  Robert Aitken. 2002.

Refer to my Cloud Hands Blog Posts on the topic of Koans/Stories. 

Subject Index to 1,975 Zen Buddhist Koans

Zen Buddhist Koans: Indexes, Bibliography, Commentary, Information

The Daodejing by Laozi

Pulling Onions  Over 1,043 One-line Sayings, Quips, Maxims, Humor

Chinese Chan Buddhist and Taoist Stories and Koans

The Fireplace Records (Blog Version) By Michael P. Garofalo

Riddles (200+)

Dao De Jing Chapter 33 Tao Te Ching

 Tao Te Ching by Lao Tzu

Chapter 33

"One who knows others is clever, but one who knows himself is enlightened. 
One who conquers others is powerful, but one who conquers himself is mighty. 
One who knows contentment is rich and one who pushes with vigor has will. 
One who loses not his place endures. 
One who may die but will not perish, has life everlasting."
-  Translated by Daisetsu Teitaro Suzuki and Paul Carus, 1913, Chapter 33 


"It is wisdom to know others;
It is enlightenment to know one's self.
The conqueror of men is powerful;
The master of himself is strong.
It is wealth to be content;
It is willful to force one's way on others.
Endurance is to keep one's place;
Long life it is to die and not perish."
-  Translated by R. B. Blakney, 1955, Chapter 33   


"He who knows others is wise;
He who knows himself is enlightened.
He who conquers others is strong;
He who conquers himself is mighty.
He who knows contentment is rich.
He who keeps on his course with energy has will.
He who does not deviate from his proper place will long endure.
He who may die but not perish has longevity."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 33 

"Know others by knowing yourself.
Overcome others by overcoming yourself.
Understanding what is enough is enough.
Presence is perseverance.
Coming to stillness is forging ahead.
Find life by accepting death."
-  Translated by Starwell Crispin, Chapter 33 

知人者智.
自知者明. 
勝人者有力.
自勝者強. 
知足者富. 
強行者有志. 
不失其所者久. 
死而不亡者壽. 
-  Chinese characters, Tao Te Ching, Chapter 33 


zhi ren zhe zhi.
zi zhi zhe ming.
sheng ren zhe you li.
zi sheng zhe qiang.
zhi zu zhe fu.
qiang xing zhe you zhi.
bu shi qi suo zhe jiu.
si er bu wang zhe shou.
-  Pinyin Romanization, Daodejing, Chapter 33  



"He who knows others is intelligent;
he who understands himself is enlightened;
he who is able to conquer others has force,
but he who is able to control himself is mighty.
He who appreciates contentment is wealthy.
He who dares to act has nerve;
if he can maintain his position he will endure,
but he, who dying does not perish, is immortal."
-  Translated by Dwight Goddard, 1919, Chapter 33  



"Knowledge frequently results
from knowing others,
but the man who is awakened,
has seen the uncarved block.
Others might be mastered by force,
but to master one's self
requires the Tao.
He who has many material things,
may be described as rich,
but he who knows he has enough,
and is at one with the Tao,
might have enough of material things,
and have self-being as well.
Will-power may bring perseverance;
but to have tranquility is to endure,
being protected for all his days.
He whose ideas remain in the world,
is present for all time."
-  Translated by Stan Rosenthal, 1984, Chapter 33  



"Quien conoce a los demás es inteligente.
Quien se conoce a sí mismo tiene visión interna.
Quien conquista a los demás tiene fuerza; quien se conquista a sí mismo es realmente poderoso.
Quien sabe cuándo ha obtenido bastante es rico, y quien sigue asiduamente
     el sendero del Tao es alguien de propósito constante.
Quien permanece en el lugar en el que ha encontrado su verdadera casa vive mucho tiempo,
     y quien muere, pero no perece, goza de la auténtica longevidad."
-  Translation from Chinese to English by John C. H. Wu, translated into Spanish by Alfonso Colodrón, Capitulo 33 

"Knowing others makes you smart, but knowing yourself makes you wise.
To rule others, you must be powerful, but to rule yourself, you must be strong.
If you have only what you need, you have true wealth.
If you never give up, you will find a way.
If you stay true to yourself, you will never be lost.
If you live your entire life, you’ve really lived."
-  Translated by Ron Hogan, 1995, Chapter 33

A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes over 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage includes a Google Translate option menu for reading the entire webpage in many other languages.  Each webpage for each one of the 81 Chapters of the Tao Te Ching [246 CE Wang Bi version] includes extensive indexing by key words, phrases, and terms (concordance) for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, links, research leads, translator sources, and other resources for that Chapter.  

     A Top Tier online free resource for English and Spanish readers, researchers, Daoist devotees, scholars, students, fans and fellow travelers on the Way. 

Chapter 33, Tao Te Ching by Lao Tzu

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

One Old Daoist Druid's Final Journey  

How to Live a Good Life: Advice from Wise Persons