Koan Database Project

Subject and Title Indexes
Koan Database Project

To Brief Spiritual Lessons, Parables,
Koan Cases, Stories, Definitions, Tales,
Questions, Dialogues, Lectures, Statements

Indexing by Michael P. Garofalo

Sparks: Brief Spiritual Stories, Dialogues, and Encounters

Matches to Start the Kindling of Insight
May the Light from Your Inner Fireplace Help All Beings
Zen Buddhist Koan Collections
Catching Phrases, Inspiring Verses, Hard Questions
Bibliography, Indexing, Quotations, Notes, Resources
Research by Michael P. Garofalo

Gateless Gate or Gateless Barrier Koan Collection (GB)
48 Cases of Brief Koans, Stories, Spiritual Encounters, Wisdom Tales, Sermons, Dialogues
Compiled around 1250 CE
Indexed by Michael P. Garofalo. First Draft on March 25, 2023.
Source for Case Titles: The Gateless Gate, Translated by Koun Yamada Roshi, 2004.

Alphabetical List of the Gateless Barrier (GB) Koan Collection Cases. PDF, 2 pages.

List of Cases by Case Numbers in the Gateless Barrier Koan Collection. PDF, 2 pages.

Subject Index to Cases in the Gateless Barrier (GB) Koan Collection. PDF, 9 pages.

PDF files are searchable. Use the keyboard strokes: Ctrl + F This will open the Search or Find box.

[I just started using Microsoft Access again on 3/23/2023. Just learning this database software by reading books and by creating this Koan Database Project in 2023. I am focused on improving my indexing skills, adding content, and improving my database Report creation skills.]

Reminder: When you find a hypertext document or file (PDF, JPG, .doc, GIF) on the Internet that seems valuable to you, then download the hypertext document or file to your computer's hard disk drive or on your external hard disk drive. Why? That hypertext document or file might be gone tomorrow!

 

The Blue Cliff Record Koan Collection (BCR)
100 Cases of Brief Koans, Stories, Spiritual Encounters, Wisdom Tales, Sermons, Dialogues
Compiled around 1125 CE
Indexed by Michael P. Garofalo. First Draft on March 25, 2023.
Source for Case Titles: The Blue Cliff Record, Translated by Thomas Cleary and J. C. Cleary, 1977.

Alphabetical List of the Blue Cliff Record (BCR) Koan Collection Cases. PDF, 4 pages.

List of Cases by Case Numbers in the Blue Cliff Record (BCR) Koan Collection. PDF, 4 pages.

Subject Index to Cases in the Blue Cliff Record (BCR) Koan Collection. PDF, 21 pages.

 

Daodejing by Laozi, Te Ching by Lao Tzu (DDJ)
Daodejing by Laozi.
81 Verses, Cases, Chapters. Our popular version compiled around 220 CE.
Indexed by Michael P. Garofalo. Third Draft in June 2014.

A typical webpage created by Michael P. Garofalo for each one of the 81 brief Chapters (Verses, Cases, Sections) of the Daodejing 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 Daodejing 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 Daodejing Chapter.

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

Daodejing by Laozi (DDJ)
81 Verses, Cases, Chapters, Sections. Our popular version compiled around 220 CE.
Indexed by Michael P. Garofalo. First Draft in June of 2023.
Source for Case/Verse/Chapter Titles: Tao Te Ching translation by Lin Yutang in 1955.
For the Koan Database, I limited search terms/Tags to 3 entries.
My more extensive online searchable Concordance for the Tao Te Ching is described above.

List of Cases by Case Numbers in the Daodejing (DDJ). PDF, 3 pages.

Alphabetical List of the Cases in the Tao Te Ching (DDJ). PDF, 3 pages.

Subject Index to Cases in the Tao Te Ching (DDJ) PDF, 15 pages.

 

The Book of Serenity (BOS) Book of Equanimity
100 Cases of Brief Koans, Stories, Spiritual Encounters, Wisdom Tales, Sermons, Dialogues
Compiled and published around 1224 CE.
Indexed by Michael P. Garofalo. First Draft on June 1, 2023.
Source for Case Titles: The Book of Serenity: One Hundred Zen Dialogues. Translated with commentary by Thomas Cleary, 2005.

Alphabetical List of the Book of Serenity (BOS) Koan Collection Cases. PDF, 4 pages.

List of Cases by Case Numbers in the Book of Serenity (BOS) Koan Collection. PDF, 4 pages.

Subject Index to Cases in the Book of Serenity (BOS) Koan Collection. PDF, 21 pages.

 

 

Master Subject Index
Koan Database Project
Indexing by Michael P. Garofalo
First Draft, April 1, 2023
This subject index includes Cases from the:
Blue Cliff Record (BCR), 100 Cases
Gateless Barrier (GB), 48 Cases
Book of Serenity (BOS), 25 Cases
Daodejing (DDJ), 20 Cases
Fireplace Records (TFR), 12 Cases
PDF files are searchable. Use the keyboard strokes: Ctrl + F This will open the Search or Find box.

Master Subject Index of the Koan Database Project. PDF, 42 pages.

PDF files are searchable. Use the keyboard strokes: Ctrl + F This will open the Search or Find box.

 

What's Coming in 2023 and 2024:

Michael Garofalo's Brief Spiritual Lessons Indexing Project

Indexing Brief Spiritual Lessons, Stories, Koans, Encounters, Wisdom Tales, Lectures,
Sermons, Lore, Dialogues, Inspirational Verse, History, Scriptures, Advice, Poetry,
Buddhist and Taoist Literature, Collected Lessons, and Lore

Tao Te Ching by Lao Tzu. Daodejing by Laozi. 81 Cases, Verses, Chapters. Our version compiled around 220 CE.

Book of Serenity (BOS) 100 Koan Collection; Compiled around 1224 CE.

Master Subject Index of the Koan Database Project

Dogen Koan Collection (Shinji Mana Shobogenzo) (SMS) 301 Koan Collection; Compiled around 1220 CE.

Transmission of Light. 53 Biographies, compiled by Keizan around 1310 CE.

Open a Mountain. 60 Koan Collection, compiled by Steven Heine, 2001.

Entangling Vines. 272 Koans; compiled and printed in Japan in 1658.

Modern (MOD) Modern (1800-1999) Contemporary Brief Spiritual Verses, Key Leaders, Information

The Record of Linji. 50 Koan Collection; translation and commentary by Ruth Fuller Sasaki, 2009. Compiled around 850 CE.

Books I Use in My Research and Study of Koan Collections

Sparks: Brief Spiritual Stories, Dialogues, and Encounters
Matches to Start the Kindling of Insight
May the Light from Your Inner Fireplace Help All Beings
Zen Buddhist Koan Collections
Catching Phrases, Inspiring Verses, Hard Questions
Bibliography, Indexing, Quotations, Notes, Resources
Research by Michael P. Garofalo

The Fireplace Records
By Michael P. Garofalo

 

 

Ten Golden Rules

 Ten Golden Rules for Living the Good Life

  
“1. Examine life, engage life with vengeance; always search for new pleasures and new destines to reach with your mind.

 2.  Worry only about the things that are in your control, the things that can be influenced and changed by your actions, not about the things that are beyond your capacity to direct or alter.  

 3.  Treasure Friendship, the reciprocal attachment that fills the need for affiliation. Friendship cannot be acquired in the market place, but must be nurtured and treasured in relations imbued with trust and amity.  

 4.  Experience True Pleasure. Avoid shallow and transient pleasures. Keep your life simple. Seek calming pleasures that contribute to peace of mind. True pleasure is disciplined and restrained.  

 5.  Master Yourself. Resist any external force that might delimit thought and action; stop deceiving yourself, believing only what is personally useful and convenient; complete liberty necessitates a struggle within, a battle to subdue negative psychological and spiritual forces that preclude a healthy existence; self mastery requires ruthless cador.  

 6.  Avoid Excess. Live life in harmony and balance. Avoid excesses. Even good things, pursued or attained without moderation, can become a source of misery and suffering.  

 7.  Be a Responsible Human Being. Approach yourself with honesty and thoroughness; maintain a kind of spiritual hygiene; stop the blame-shifting for your errors and shortcomings.  

 8.  Don’t Be a Prosperous Fool. Prosperity by itself, is not a cure-all against an ill-led life, and may be a source of dangerous foolishness. Money is a necessary but not a sufficient condition for the good life, for happiness and wisdom.  

 9.  Don’t Do Evil to Others. Evildoing is a dangerous habit, a kind of reflex too quickly resorted to and too easily justified that has a lasting and damaging effect upon the quest for the good life. Harming others claims two victims—the receiver of the harm, and the victimizer, the one who does harm.  

 10.  Kindness towards others tends to be rewarded. Kindness to others is a good habit that supports and reinforces the quest for the good life. Helping others bestows a sense of satisfaction that has two beneficiaries—the beneficiary, the receiver of the help, and the benefactor, the one who provides the help.” 

-   By M. A. Soupious and Panos Mourdoukoutas, The Ten Golden Rules: Ancient Wisdom from the Greek Philosophers on Living the Good Life, 2009. 

Epicureanism

How to Live a Good Life: Advice From Wise Persons

Hedonism, Utilitarianism

Tao Te Ching, Chapter 23

Daodejing, Laozi
Chapter 23


"To be always talking is against nature.
For the same reason a hurricane never lasts a whole morning,
Nor a rainstorm all day.
Who is it that makes the wind and rain?
It is Heaven-and Earth.
And if even Heaven-and Earth cannot blow or pour for long,
How much less in his utterance should man?
Truly, if one uses the Way as one's instrument,
The results will be like the Way;
If one uses the “power” as instrument,
The results will be like the “power”.
If one uses what is the reverse of the “power”,
The results will be the reverse of the “power”.
For to those who have conformed themselves to the Way,
The Way readily lends its power.
To those who have conformed themselves to the power,
The power readily, lends more power.
While to those who conform themselves to inefficacy,
Inefficacy readily lends its ineffectiveness.
“It is by not believing in people that you turn them into liars.”"
-  Translated by Arthur Waley, 1934, Chapter 23 


"Nature does not have to insist,
Can blow for only half a morning,
Rain for only half a day,
And what are these winds and these rains but natural?
If nature does not have to insist,
Why should man?
It is natural too
That whoever follows the way of life feels alive,
That whoever uses it properly feels well used,
Whereas he who loses the way of life feels lost,
That whoever keeps to the way of life
Feels at home,
Whoever uses it properly
Feels welcome,
Whereas he who uses it improperly
Feels improperly used:
'Fail to honor people,
They fail to honor you."
-  Translated by Witter Bynner, 1944, Chapter 23

"With few words affirm the Self.
A great wind does not blow all the morning,
A heavy wind does not continue all day.
Why is this so?
It is because of the inter-relations of Heaven and Earth.
If Heaven and Earth cannot make things last long.
How much less can man?
Therefore he who follows the service of Tao is one with Tao,
He who is virtuous is one with Teh,
He who fails is one with failure.
He who is one with Tao,
Tao shall also claim him.
He who is one with Teh
Teh shall also claim him.
He who is one with failure,
Failure shall also claim him.
Faith that is not complete is not faith."
-  Translated by Isabella Mears, 1916, Chapter 23

"To be sparing of words is natural.
A violent wind cannot last a whole morning; pelting rain cannot last a whole day.
Who have made these things but heaven and earth?
Inasmuch as heaven and earth cannot last forever, how can man?
He who engages himself in Tao is identified with Tao.
He who engages himself in virtue is identified with virtue.
He who engages himself in abandonment is identified with abandonment.
Identified by Tao, he will be well received by Tao.
Identified with virtue, he will be well received by virtue.
Identified with abandonment, he will be well received by abandonment."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 23 

希言自然.
故飄風不終朝.
驟雨不終日.
孰為此者, 天地.
天地尚不能久.
而況於人乎.
故從事於道者.
道者同於道.
德者同於德.
失者同於失.
同於道者, 道亦樂得之.
同於德者, 德亦樂得之.
同於失者, 失亦樂得之.
信不足焉, 有不信焉. -  Chinese characters, Tao Te Ching, Chapter 23

xi yan zi ran.
gu piao feng bu zhong zhao.
zhou yu bu zhong ri.
shu wei ci zhe, tian di.
tian di shang bu neng jiu.
er kuang yu ren hu.
gu cong shi yu dao zhe.
dao zhe tong yu dao.
de zhe tong yu de.
shi zhe tong yu shi.
tong yu dao zhe, dao yi le de zhi.
tong yu de zhe, de yi le de zhi.
tong yu shi zhe, shi yi le de zhi.
xin bu zu yan, you bu xin yan!
-  Pinyin Romanization, Daodejing, Chapter 23 

"Sparing indeed is the Nature of its Talk ...
Sparing indeed is nature of its talk:
The whirlwind will not last the morning out;
The cloudburst ends before the day is done.
What is it that behaves itself like this?
The earth and sky! And if it be that these
Cut short their speech, how much more yet should man!
If you work by the Way,
You will be of the Way;
If you work through its virtue
you will be given the virtue;
Abandon either one
And both abandon you.
Gladly then the Way receives
Those who choose to walk in it;
Gladly too its power upholds
Those who choose to use it well;
Gladly will abandon greet
Those who to abandon drift.
Little faith is put in them
Whose faith is small."
-  Translated by Raymond Blackney, 1955, Chapter 23

"Hablar poco es lo natural.
Un huracán no dura toda la mañana.
Un aguacero no dura todo el día.
¿Quién hace estas cosas?
El cielo y la tierra.
Sí las cosas del cielo y la tierra
no pueden durar eternamente,
¿cómo pretende el hombre que sus cosas sí lo hagan?
Así, quien acepta al Tao
se une al Tao.
Quien acepta la virtud,
se une a la virtud.
Quien acepta la pérdida,
se une a esa pérdida.
Quien se identifica con una de estas cosas,
por ella es acogido y podrá avanzar plenamente.
Ábrete al Tao,
después confía en tus respuestas naturales
y todo encajará en su sitio."
-  Translation from Wikisource, 2013, Capitulo 23  

"To speak little is natural.
Therefore a gale does not blow a whole morning
Nor does a downpour last a whole day.
Who does these things? Heaven and Earth.
If even Heaven and Earth cannot force perfect continuity
How can people expect to?
Therefore there is such a thing as aligning one's actions with the Tao.
If you accord with the Tao you become one with it.
If you accord with virtue you become one with it.
If you accord with loss you become one with it.
The Tao accepts this accordance gladly.
Virtue accepts this accordance gladly.
Loss also accepts accordance gladly.
If you are untrustworthy, people will not trust you."
-  Translated by Charles Muller, 1891, Chapter 23

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 up to 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.   

Chapter 23, 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  

Benefits of Playing Music

The Benefits of Playing Music Help Your Brain
More Than Any Other Activity

By John Rampton, 2017

"Long-Lasting Benefits for Musicians

Brain-scanning studies have found that the anatomical change in musicians' brains is related to the age when training began. It shouldn't be surprising, but learning at a younger age causes the most drastic changes.

Interestingly, even brief periods of musical training can have long-lasting benefits. A 2013 study found that even those with moderate musical training preserved sharp processing of speech sounds. It was also able to increase resilience to any age-related decline in hearing.

Researchers also believe that playing music helps speech processing and learning in children with dyslexia. Furthermore, learning to play an instrument as a child can protect the brain against dementia.

"Music reaches parts of the brain that other things can't," says Loveday. "It's a strong cognitive stimulus that grows the brain in a way that nothing else does, and the evidence that musical training enhances things like working memory and language is very robust."

Other Ways Learning an Instrument Strengthens Your Brain

Guess what? We're still not done. Here are eight additional ways that learning an instrument strengthens your brain.

1. Strengthens bonds with others. This shouldn't be surprising. Think about your favorite band. They can only make a record when they have contact, coordination, and cooperation with one another.

2. Strengthens memory and reading skills. The Auditory Neuroscience Laboratory at Northwestern University states this is because music and reading are related via common neural and cognitive mechanisms.

3. Playing music makes you happy. McMaster University discovered that babies who took interactive music classes displayed better early communication skills. They also smiled more.

4. Musicians can process multiple things at once. As mentioned above, this is because playing music forces you to process multiple senses at once. This can lead to superior multisensory skills.

5. Music increases blood flow in your brain. Studies have found that short bursts of musical training increase the blood flow to the left hemisphere of the brain. That can be helpful when you need a burst of energy. Skip the energy drink and jam for 30 minutes.

6. Music helps the brain recover. Motor control improved in everyday activities with stroke patients.

7. Music reduces stress and depression. A study of cancer patients found that listening to and playing music reduced anxiety. Another study revealed that music therapy lowered levels of depression and anxiety.

8. Musical training strengthens the brain's executive function. Executive function covers critical tasks like processing and retaining information, controlling behavior, making decisions, and problem solving. If strengthened, you can boost your ability to live. Musical training can improve and strengthen executive functioning in both children and adults."

Database Software: Microsoft Access

 I have used the Microsoft Access database software since 2001.  I used Access for work at my places of employment and at home for database applications.  

I had not used Access since 2017, and had used Microsoft Excel since 2017 for related simple home database applications.  

To my surprise, Access is not included in my current low budget Microsoft Office package.  I had to shell out $175.00 today for the Microsoft Access software.  I've used database software since the 1990's.  I like this kind of power user database software.  

I am currently working on a major database Project in 2023.  I call it:
"The Subject Index to Cases in Koan Collections."

The Access database for this project on my C: hard drive is called:
Koan Case Database.

The Folder on my C: hard drive where I store the various files, reports, backups, images, documents, downloads, etc., for this project is at:
C:\Koan Database. 

I was able to import all my existing Excel data into a new database called: Koan Case Database.  

Brief Spiritual Stories, Dialogues, and Encounters
Zen Buddhist Koan Collections
Catching Phrases, Inspiring Verses, Hard Questions
Bibliography, Quotations, Notes, Resources
Research by Michael P. Garofalo

The Fireplace Records By Michael P. Garofalo

Walking Meditation: When Walking is Only for Walking

"Walking meditation means to enjoy walking without any intention to arrive. We don't need to arrive anywhere.  We just walk. We enjoy walking. That means walking is already stopping, and that needs some training.  Usually in our daily life we walk because we want to go somewhere. Walking is only a means to an end, and that is why we do not enjoy every step we take. Walking meditation is different. Walking is only for walking. You enjoy every step you take. So this is a kind of revolution in walking. You allow yourself to enjoy every step you take.
The Zen master Ling Chi said that the miracle is not to walk on burning charcoal or in the thin air or on the water; the miracle is just to walk on earth. You breathe in. You become aware of the fact that you are alive. You are still alive and you are walking on this beautiful planet. That is already performing a miracle. The greatest of all miracles is to be alive. We have to awaken ourselves to the truth that we are here, alive. We are here making steps on this beautiful planet. This is already performing a miracle.  But we have to be here in order for the miracle to be possible. We have to bring ourselves back to the here and the now."
-  Thich Nhat Hanh, Resting in the River


Walking Meditation:  Quotes, Bibliography, Links, Information, Methods


"Walking meditation is walking in full awareness of breath, body and everything the senses present.  It is not an aerobic exercise - though it would be a fine lead-in to aerobic walking.  Rather, walking meditation is done slowly and consciously, with each step fully feeling the earth.  During this precious time, body and mind come together, joined in the present moment.  Although the benefits of walking meditation will deepen over time, even from the start, you can experience some measure of the relaxation, balance and quiet energy that builds through this practice."
-  Ginny Whitelaw, Body Learning, p. 55.   


"Research conducted at Harvard Medical School’s Mind/Body Medical Institute has found that focused walking meditations are highly effective for reducing anxiety and producing  what’s called the “relaxation response.”
-  Borgess Health    


The Ways of Walking
Compiled by Mike Garofalo
Quotations, Poems, Sayings, Lore, Facts


"Walking meditation is not just for stretching our legs. It is a technique just as powerful as sitting. Within the Buddhist world there are many styles of walking meditation: the formal kinhin of Zen, the kaihogyo of Mt. Hiei, the rlung-sgom of Tibet, etc.
    Walk slowly but naturally. Try to register as much information as possible about the sensation in each foot as it moves. Break the movement into distinct components and note each one.  Distinguish the lifting, swinging and down-tread. Experience each change in tactile sensation against the floor as you lift and touch down. Try to feel the many tiny jerks of muscles involved in the foot's seemingly smooth motion. Try to see that each component and sub-component of the foot's motion has its own distinct beginning, middle and end.
    At first you may want to make explicit mental note of the components by saying to yourself something like "Begin lift, lifting, end lift, begin swing, swinging, end swing, begin coming down, coming down, begin touching ground, touching..." However, as you become more and more aware of subtle events, you will not have time to characterize each with words. In any event, keep an unbroken stream of awareness about the foot. If your attention wanders, be aware of that fact and return to the foot. Remember, it is very important to keep the rest of the body relaxed
while you do this.
    Our sense of solidity and separateness comes about because we habitually grasp and freeze each moment of sensation. The vipassana walking exercise is designed to so completely flood your consciousness with reality moments that there simply is no time left for grasping and freezing. As soon as a piece of data is registered, move on to the next piece of data without allowing the memory of the former piece of data to congeal."
-   Walking Meditation, Shinzen Young
  

 

 

Productive Relationships

"If I can create a relationship characterized on my part:
 by a genuineness and transparency, in which I am my real feelings;
 by a warm acceptance of and prizing of the other person as a separate individual;
 by a sensitive ability to see his world and himself as he sees them;
 Then the other individual in the relationship:
 will experience and understand aspects of himself which previously he as repressed;
 will find himself becoming better integrated, more able to function effectively;
 will become more similar to the person he would like to be;
 will be more self-directing and self-confident;
 will become more of a person, more unique and more self-expressive;
 will be more understanding, more acceptant of others;
 will be able to cope with the problems of life more adequately and more comfortably."

 On Becoming a Person: A Therapist's View of Psychotherapy, p. 37.  By Carl R. Rogers.  Written around 1955. 
  

How to Live a Good Life: Advice From Wise Persons

Virtue Ethics

Aging Well

Give Up Learning

The Fireplace Records, Case 11

The student asked, "How can I best pursue the Buddhist Way?"

The Master said, "Don't give up learning."  

The student said, "But don't all the masters in the sets of Chan koan collections tells us not to think, not to read, not to have intellectual or literary quibbles, to let go of body and mind, to free yourself from the tainted worship of scriptures, to stop reasoning using only dualistic logical viewpoints, to introspect and intuit, to give up the pursuit of knowledge and scholarship, to stop judging between right and wrong, to focus on emptiness?"

The Master said, "It is true that for the illiterate person listening and seeing are more fundamental in their lives than other learning methods.  Cutting Nansen's cat in half, hitting a student hard with a cane, or yelling at someone are dramatic teaching encounters. However, I only know now how that person thought or acted or chose not to think or felt by reading what some scholar historian wrote down about them.  In some ways, "The Buddha" is just a bunch of footnotes on awakened and compassionate living."

The Master continued, "Increasing your learning is like adding gathered firewood to cut up and dry for later use.  Then, when you need wood for cooking or heating you will have some resources at hand.  To learn more by studying scriptures or introspecting koans is like adding a new log to a new fire in the Fireplace of Your Spirit.  I still believe that guided book learning is very beneficial when pursuing the Buddhist Way.  Indeed, other methods for "learning" are possible, but book learning appeals strongly to some people and is an effective method for helping them become more like the Buddha."

The Student's Considerations

Logic requires both true and false. 
Seek the true, valid, accurate, sensible, reasonable, practical,
   most probable, beautiful, fair, and useful.
Face the false and deal with it. Know what is false. 
There are limits to reasoning and limits to introspection. 
Figure it out in terms of your life choices today. 
Stupidity and ignorance won't necessarily lighten
   your worries or troubles. 
Learning takes a lifetime of effort.
There are a number of ways to learn.
Book learning, scholarship, spiritual literature,
   writing, reading, research, comparisons, and
   intellectual endeavors are good ways to learn
   for some people on a spiritual quest.  

    

Tao Te Ching by Lao Tzu

Chapter 20

"Give up learning, and put an end to your troubles.
Is there a difference between yes and no?
Is there a difference between good and evil?
Must I fear what others fear? What nonsense!
Other people are contented, enjoying the sacrificial feast of the ox.
In spring some go to the park, and climb the terrace,
But I alone am drifting, not knowing where I am.
Like a newborn babe before it learns to smile,
I am alone, without a place to go.
Others have more than they need, but I alone have nothing.
I am a fool. Oh, yes! I am confused.
Others are clear and bright,
But I alone am dim and weak.
Others are sharp and clever,
But I alone am dull and stupid.
Oh, I drift like the waves of the sea,
Without direction, like the restless wind.
Everyone else is busy,
But I alone am aimless and depressed.
I am different.
I am nourished by the great mother."
-  Translated by Gia-fu Feng and Jane English, 1989, Chapter 20  

"Get rid of "learning" and there will be no anxiety.
How much difference is there between "yes" and "no"?
How far removed from each other are "good" and "evil"?
Yet what the people are in awe of cannot be disregarded.
I am scattered, never having been in a comfortable center.
All the people enjoy themselves, as if they are at the festival of the great sacrifice,
Or climbing the Spring Platform.
I alone remain, not yet having shown myself.
Like an infant who has not yet laughed.
Weary, like one despairing of no home to return to.
All the people enjoy extra
While I have left everything behind.
I am ignorant of the minds of others.
So dull!
While average people are clear and bright, I alone am obscure.
Average people know everything.
To me alone all seems covered.
So flat!
Like the ocean.
Blowing around!
It seems there is no place to rest.
Everybody has a goal in mind.
I alone am as ignorant as a bumpkin.
I alone differ from people.
I enjoy being nourished by the mother."
-  Translated by Charles Muller, 1891, Chapter 20  

"Cease learning, no more worries
Respectful response and scornful response
How much is the difference?
Goodness and evil
How much do they differ?
What the people fear, I cannot be unafraid

So desolate! How limitless it is!
The people are excited
As if enjoying a great feast
As if climbing up to the terrace in spring
I alone am quiet and uninvolved
Like an infant not yet smiling
So weary, like having no place to return
The people all have surplus
While I alone seem lacking
I have the heart of a fool indeed so ignorant!
Ordinary people are bright
I alone am muddled
Ordinary people are scrutinizing
I alone am obtuse
Such tranquility, like the ocean
Such high wind, as if without limits

The people all have goals
And I alone am stubborn and lowly
I alone am different from them
And value the nourishing mother"
-  Translated by Derek Linn, 2006, Chapter 20 

唯之與阿, 相去幾何.
善之與惡, 相去若何.
人之所畏, 不可不畏.
荒兮其未央哉.
衆人熙熙.
如享太牢.
如春登臺.
我獨怕兮其未兆, 如嬰兒之未孩.
儽儽兮若無所歸.
衆人皆有餘, 而我獨若遺.
我愚人之心也哉, 沌沌兮.
俗人昭昭.
我獨昏.
昏俗人察察.
我獨悶悶.
澹兮其若海.
飂兮若無止.
衆人皆有以.
而我獨頑似鄙.
我獨異於人,而貴食母.
-  Chinese characters, Tao Te Ching, Chapter 20

wei chih yü a, hsiang ch'ü chi ho.
 shan chih yü wu, hsiang ch'ü jo ho.
 jên chih so wei, pu k'o pu wei.
 huang hsi ch'i wei yang tsai.
 chung jên hsi hsi.
 ju hsiang ta lao.
 ju ch'un têng t'ai.
 wo tu p'o hsi ch'i wei chao, ju ying erh chih wei hai.
 lei lei hsi jo wu so kuei.
 chung jên chieh yu yü, erh wo tu jo yi.
 wo yü jên chih hsin yeh tsai, t'un t'un hsi.
 su jên chao chao.
 wo tu hun.
 hun su jên ch'a ch'a.
 wo tu mên mên.
 tan hsi ch'i jo hai.
 liu hsi jo wu chih.
 chung jên chieh yu yi.
 erh wo tu wan ssu pi.
 wo tu yi yü jên, erh kuei shih mu.
 -  Wade-Giles Romanization, Tao Te Ching, Chapter 20  

 

"Leave off fine learning! End the nuisance
Of saying yes to this and perhaps to that,
Distinctions with how little difference!
Categorical this, categorical that,
What slightest use are they!
If one man leads, another must follow,
How silly that is and how false!
Yet conventional men lead an easy life
With all their days feast days,
A constant spring visit to the Tall Tower,
While I am a simpleton, a do-nothing,
Not big enough yet to raise a hand,
Not grown enough to smile,
A homeless, worthless waif.
Men of the world have a surplus of goods,
While I am left out, owning nothing.
What a booby I must be
Not to know my way round,
What a fool!
The average man is so crisp and so confident
That I ought to be miserable
Going on and on like the sea,
Drifting nowhere.
All these people are making their mark in the world,
While I, pig-headed, awkward,
Different from the rest,
Am only a glorious infant still nursing at the breast."
-  Translated by Witter Bynner, 1944, Chapter 20 


"Renounce knowledge and your problems will end.
What is the difference between yes and no?
What is the difference between good and evil?
Must you fear what others fear?
Nonsense, look how far you have missed the mark!

Other people are joyous,
as though they were at a spring festival.
I alone am unconcerned and expressionless,
like an infant before it has learned to smile.

Other people have more than they need;
I alone seem to possess nothing.
I am lost and drift about with no place to go.
I am like a fool, my mind is in chaos.

Ordinary people are bright;
I alone am dark.
Ordinary people are clever;
I alone am dull.
Ordinary people seem discriminating;
I alone am muddled and confused.
I drift on the waves on the ocean,
blown at the mercy of the wind.
Other people have their goals,
I alone am dull and uncouth.

I am different from ordinary people.
I nurse from the Great Mother's breasts."
-  Translated by John H. McDonald, 1996, Chapter 20 



"Suprime el adoctrinamiento y no habrá preocupaciones.
¿Qué diferencia hay entre el sí y el no?
¿Qué diferencia hay entre el bien y el mal?
¡El dicho “lo que otros evitan, yo también deberé evitar”
cuán falso y superficial es!
No es posible abarcar todo el saber.
Todo el mundo se distrae y disfruta,
como cuando se presencia un gran sacrificio,
o como cuando se sube a los jardines de una torre en primavera.
Sólo yo doy cabida a la duda,
no copiando lo que otros hacen,
como un recién nacido que aún no sabe sonreír.
Como quien no sabe a dónde dirigirse,
como quien no tiene hogar.
Todo el mundo vive en la abundancia,
sólo yo parezco desprovisto.
Consideran mi mente como la de un loco
por sentir umbrías confusiones y críticas.
Todo el mundo brilla porque solo las luces buscan,
sólo yo me atrevo a transitar por las tinieblas.
Todo el mundo se conforma con su felicidad,
sólo yo me adentro en mi depresión.
Soy como quien deriva en alta mar,
voy contra la corriente sin un rumbo predestinado.
Todo el mundo es puesto en algún uso;
sólo yo soy un ermitaño intratable y aburrido.
Sólo yo soy diferente a todos los demás
porque aprecio a la Madre Naturaleza que me nutre."
-  Translation from Wikisource, 2013, Capitulo 20  


"Give up learning, and you will be free from all your worries.
What is the difference between yes and no about which the rhetoricians have so much to say?
What is the difference between good and evil on which the critics never agree?
These are futilities that prevent the mind from being free.
Now freedom of mind is necessary to enter into relation with the Principle.
Without doubt, among the things which common people fear, there are things that should be feared; but not as they do, with a mind so troubled that they lose their mental equilibrium.
Neither should one permit oneself to lose equilibrium through pleasure, as happens to those who have a good meal or view the surrounding countryside in spring from the top of a tower with the accompaniment of wine, etc.).
I, the Sage, seem to be colourless and undefined; neutral as a new-born child that has not yet experienced any emotion; without design or aim.
The common people abound in varied knowledge, but I am poor having rid myself of all uselessness and seem ignorant, so much have I purified myself.
They seem full of light, I seem dull.
They seek and scrutinize, I remain concentrated in myself.
Indeterminate, like the immensity of the oceans, I float without stopping.
They are full of talent, whereas I seem limited and uncultured.
I differ thus from the common people, because I venerate and imitate the universal nourishing mother, the Principle."
-  Translated by Derek Bryce, 1999, Chapter 20 

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.   

Chapter 20, 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  

Related Links, Resources, References

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

The Daodejing by Laozi    Best? 

Pulling Onions  Over 1,043 One-line Sayings by Mike Garofalo

Chinese Chan Buddhist and Taoist Stories and Koans

Taoism

Buddhism

Fireplaces, Stoves, Campfires, Kitchens, Pots, Firewood

Chinese Art

Tai Chi Chuan and Qigong

Meditation Methods

Zen Koan Books I Use

Song Dynasty, China, 960-1279  

Subject Index to the Cases of the Gateless Gate Koan Collection

Brief Spiritual Stories, Dialogues, and Encounters
Zen Buddhist Koan Collections
Bibliography, Quotations, Notes, Resources
Research by Michael P. Garofalo

The Fireplace Records By Michael P. Garofalo

Taijiquan Sword: Yang Style 32 Sword Form

 

32 Sword Form, Simplified, Yang Style, Taijiquan Jian.

A hypertext notebook by Michael P. Garofalo. 

This popular webpage includes a comprehensive bibliography, scores of links to webpages; an extensive listing of the names and name variations for each movement in English, Chinese, French, German, and Spanish; a detailed analysis of each posture and movement sequence with explanations and numbered illustrations and detailed instructions; selected quotations; comments on 20 Taijiquan sword techniques; a comprehensive media bibliography; a chart of performance times; recommendations for starting to learn this form at home one your own with instructional DVDs, books and practice methods; and, a comparison of the 32 and 55 sword forms in the Yang style. 

This is the standard, simplified, orthodox, 1957, 32 Taiji Sword Form, in the Yang Style of T'ai Chi Ch'uan. 

32 Sword Form Pamphlet by Geoffrey Hugh Miller.  Adapted from information and graphics found on the 32 Sword Form webpage by Michael P. Garofalo.  22 pages, 9/7/2015, PDF Format.  Excellent job by Mr. Miller.  This is a handy practice tool.  

Three Requirements for the Study of Zen

Fireplace Records, Case 10

One afternoon, Master Hakuin said "I once read that Master Gaofeng Yuanmiao preached that there are three requirements for the study of Zen. The first is a great root of faith. The second is a great ball of doubt. The third is a great tenacity of purpose.  A man who lacks any of these is like a three-legged kettle with one broken leg."  

Layman Mujiang, replied to Hakuin saying, "There are always more than three."

Hakuin asked "More?"

Mujiang said, "How about being able to sit still quietly for many hours?" 

Hakuin said, "I doubt it."

Mujiang said, "How about reciting the sacred scripture or Names more?"

Hakuin said, "I doubt it."

Mujian said, "You will never give up the quest for Buddhahood, will you Master Hakuin."

Hakuin said, "I doubt it."

Layman Mujiang's Verse:

Grab hold of the Koan by one of its Three Limbs:
Have faith in the Buddha's Hands;
Heal the bruises of Doubts;
Hold on tightly, keep your grip, Persist.

The Three gives birth to the Ten Thousand Things.
Somehow/someway changing by profound and decent ways.
Doubts hinder many and spur a few to act.
Plant the great Root of Faith deep in good soil.  Water it daily.
Big Doubts, little doubts, Great Doubts, minor doubts.
I don't know, doubting it, maybe so, hypothetical, provisional. 

I can't see the Big Harbor because of the dense fogs.  
I doubt the fog will lift this morning.  

Japanese Zen Master Hakuin Ekaku (1868-1769) was extremely influential in reviving the practice of using koans/mondos/verbal encounters/stories in his Rinzai Zen Buddhist training program and with his priestly work with rural workers.  He stresses the direct interaction between a master koan teacher and a koan student, face to face dialogues, regular one on one testing, interaction, and evaluation. 

Hakuin Ekaku was an accomplished artist and calligrapher.  He also emphasized good fitness and health practices to prepare the body for the rigors of Zen training.  

Hakuin believed that quiet sitting or simple daily activities combined with the contemplation of koans was a very effective practice for imparting Buddhist wisdom teachings (Dharma) and inducing enlightenment. 

Hakuin thought about and he experienced personal realization, or kensho, or satori, or enlightenment, or interpenetration of suchness at the intersection of the Fundamental Point, or fully understood his authentic changing selfhood by using koan practice while sitting or gently moving.  

You can Contemplate your Assigned Koan: absorb it, mull over it, get frustrated by it, doubt it, think about it, meditate on it, discard it, cuss it, sink into it, respect it, analyze it, confound it, introspect it, leap over it, word tail it, kick it around, not-think it, hear its messages, swallow it and spit it out, submerge with it, cherish it and hate it, study it diligently, become one with it, keep it first in mind, squeeze all the insight from it, be surprised and amazed by it, catch it with a capping phrase, reflect on it, huatou keypoint at it, laugh at it, reflect on it, cry over it, stop analyzing it, grab it by the throat, don't let it go.  

Persist in Contemplating your Assigned Koan until your deeper intuitive understanding occurs, or you are somehow/someway changed in profound and decent ways, or you have chosen to work/study another koan, or you just try and try again like a dog begging for extra treats, or you somehow/someway graduate to a new awareness of our precious lives, or you quit doing koan practice, or ...   

You might find that "something should take place not unlike the cat springing upon the mouse or the mother hen hatching her eggs, then in a flash great livingness surges up. This is the moment when the phoenix escapes from the golden net, when the crane breaks the bars of its cage."
- Ruth Fuller Sasaki, The Zen Koan, 1965, p. 42

Cloud Dragon: The Joan Sutherland Dharma Works

Joan Sutherland Koan Collections  

Gates: Miscellaneous Koans  Joan Sutherland

Gateless Gateway  Joan Sutherland

The Blue Cliff Record  Joan Sutherland and John Tarrant  

Rinzai Zen Buddhist School  

Pacific Zen Institute  

  

"Sometimes our practice is something like this. We don’t know how much our understanding is limited. That is why you have to study koans. Koans will open up your mind. If you understand your way of life more objectively, you will understand what you are doing."
- Suzuki Roshi

  

Hakuin, Self-Portrait, 1767 

He gently touches his ceremonial whisk;
he frowns, he seems displeased
about something or someone.  
Maybe his stomach is upset.
Maybe that great ball of doubt
is stuck in his soul.

Related Links, Resources, References

The Zen Koan by Ruth Fuller Sasaki, 1965, p. 42.

Blue Cliff Record, Case 52, The Bridge at Zhaozhou, Joshu's Stone Bridge

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

The Daodejing by Laozi    Best? 

Pulling Onions  Over 1,043 One-line Sayings by Mike Garofalo

Chinese Chan Buddhist and Taoist Stories and Koans

Taoism

Buddhism

Fireplaces, Stoves, Campfires, Kitchens, Pots, Firewood

Chinese Art

Tai Chi Chuan and Qigong

Meditation Methods

Zen Koan Books I Use

Song Dynasty, China, 960-1279  

Zen Koans, Testing Verses, Mondos, Dialogues, Stories
Bibliography, Quotations, Notes, Resources
Compiled by Michael P. Garofalo

The Fireplace Records By Michael P. Garofalo

Bodhidharma by Hakuin