Why Did the Bodhidharma Walk So Far Away?

The Fireplace Records, Chapter 3

The Young Bodhidharma Walks Back to India from China
He did not sit for seven years in a cave.
Where is his Backpack?
Why are his clothes not dirty?
Is he a Fang-shih?

Why Did the Bodhidharma Walk So Far Away? 

Two old friends were resting after morning chores on the farm.  They sat and watched the busy traffic on the dirt road from Wuhan to Huarong. 

Seigen asked Obaku: "What was Master Bodhidharma's intention in walking west from India to China?"

Obaku, a Taoist scholar, answered: "He likely preferred the warmer winters of  Wuhan to the blizzards in Tibet.  Or, he just enjoyed backpacking for great distances back and forth."

Seigen, a Chan man, said: "Really, Obaku, don't you believe he traveled to spread the Buddha Dharma to our Chinese people?"

Obaku replied: "Maybe, but why then did he choose to sit in silence facing a stone wall for seven years in China? How could he help others in so doing? He could have died from such extreme austerities.  And, he could have saved Dazu Huike's arm. He should have spent the time learning to speak, read, write, and teach in Chinese."

Seigen, a bit annoyed, said; "But, Obaku, was he not a great leader at the Shaolin Temple in Luoyang and the Sixth Patriarch of Chan Buddhism?"

Obaku retorted: "He could have been more gracious towards the generous and kind Emperor Wu. Was he not sort of a rough Tibetan hardened fellow, a Foreigner?  His alleged name, "Bodhidharma," seems suspicious to me."

Seigen would not give up, and said: "What? Did not the Bodhidharma bring vital bodily exercises and martial arts to those lazy Shaolin monks?"

Obaku replied: "The Chinese people were doing many longevity exercises and internal alchemy practices a thousand years before the Bodhidharma arrived.  Hua Tuo and He Gong were more influential in this respect for more people."

Seigen said: "The Bodhidharma lived for 150 years to show his great healing powers."

Obaku snorted: "50 years or 150 years ... In the end we all rot in our graves.  Only but a few are reborn as the fictions of legends."

Seigen responded: "Obaku, you are full of harsh judgments today.  I sense a bit much of the judgmental thinking of the Action and Karma brothers of your creed; also, your being rather chauvinistic about our beloved Chinese heritage."

Obaku replied: "You are correct, Seigen!  Too much judging distorts our greater awareness, and threatens wisdom.  Also, I should be more respectful of the Patriarchs and our shared new insights. I'm sorry old friend.  

Seigen said: "You are also correct, Obaku. I must curb my hero worship and simple love of legends.  Anyway, back to some quiet sitting, my brother."

Obaku's daughter brought them both a cup of hot tea.  They sipped in silence.  They listened to the oxen carts rattling by on the road, and watched the many walkers traveling west.  A smattering of being enlightened occurred for both of them.  

Considerations 

Too much sitting stiffens the body-mind.
Even the Bodhidharma made the monks work more.
Many Chan monks distained learning and reading,
and because they could not read.
Beware of overgrown imagination and legends.
Question the scriptures and tales.
Don't read with one eye blind.
Beliefs can disrupt sound judgments.
Without right judgments we cannot flourish.
Friendships close the door to petty arguments.  

Comments, Sources

Refer to Master Dogen's Shinji Shobogenzo, Case 10.

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

The Daodejing by Laozi

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

Chinese Chan Buddhist and Taoist Stories and Koans

Refer Also to Fireplaces, Hearths, Campfires, Stoves

The painting shown at the top of this post is from the book: The Chinese Art Book, p. 182.  It was a famous oil on canvas painting made in 1967 by the artist Liu Chunua.  It is titled: Chairman Mao Goes to Anyuan.   

The Fireplace Records By Michael P. Garofalo

"A monk asked Joshu in all earnestness, "What is the meaning of the Patriarch's coming from the West?"  Joshu said, "The oak tree there in the garden."
- Gateless Barrier, Case 37

"A monk asked Xianglin, "Why did the Patriarch come from the West?" Xianglin said, "Sitting for a long time becomes tiresome."
- Blue Cliff Record, Case 17

A monk asked Master Ma, "Please, directly point out to me the meaning of the coming from the West?" Master Ma replied, "I'm tired today and can't explain it to you."
- Blue Cliff Record, Case 73

A monk asked Master Wei, "What is the meaning of the Patriarch's coming to the West?" Master Wei replied, "Please pass me the meditation cushion."
- Blue Cliff Record, Case 20

Now, I understand that the Bodhidharma traveled from India to China.  He would be coming from the East, and thus traveling and coming in or to a Westerly direction.  He traveled to the West from India by the Silk Road from India to China on foot or horseback; or, he traveled by sea. 

For all of these speakers, living in China, the Bodhidharma never came from the West.  He came from the East.

Maybe the Bodhidharma came from a place in China that was in Western China by the Pacific Ocean and then walked to a place in Eastern China in the mountains.  Then, he would be coming from the West.  No wonder Master Ma was tired of this koan.    

Many Patriarchs, over many centuries, many famous Taoist/Buddhist philosophers and spiritual seekers, traveled from East to West, from West to East, from North to South, and from South to North.  Why?  Pilgrimages by monks between Temples and famous scenery locales was a common practice. People like travel adventures. Monks wanted to study with different famous teachers. Civil and governmental strife and war caused the relocation of many monks. 

Tao Te Ching, Chapter 3, by Lao Tzu

Daodejing, Laozi
Chapter 3


"Not exalting the worthy keeps the people from emulation.
Not valuing rare things keeps them from theft.
Not showing what is desirable keeps their hearts from confusion.
Therefore the sage rules:
By emptying their hearts,
Filling their stomachs,
Weakening their ambitions
And strengthening their bones.
He always keeps them from knowing what is evil and desiring what is good; thus he gives the crafty ones no chance to act.
He governs by non-action; consequently there is nothing ungoverned."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 3  


"The holy man abides by non-assertion in his affairs and conveys by silence his instruction.
When the ten thousand things arise, verily, he refuses them not.
He quickens but owns not.
He acts but claims not.
Merit he accomplishes, but he does not dwell on it.
Since he does not dwell on it
It will never leave him.”
-  Translated by Paul Carus and D.T. Suzuki, 1913, Chapter 3


"Not making any special case of cleverness, of ability, will have the result that people will no longer push themselves.
Not to prize rare objects will have the result that no one will continue to steal.
To show nothing as alluring will have the effect of putting the people's hearts at rest.
Therefore the politics of Sages consists in emptying the minds of men and filling their stomachs, in weakening their initiative and strengthening their bones.
Their constant care is to hold the people in ignorance and apathy.
They make things such that clever people dare not to act, for there is nothing that cannot be sorted out through the practice of non-action."
-  Translated by Derek Bryce, 1999, Chapter 3 


"If you overly esteem talented individuals,
people will become overly competitive.
If you overvalue possessions,
people will begin to steal.

Do not display your treasures
or people will become envious.

The Master leads by
emptying people's minds,
filling their bellies,
weakening their ambitions,
and making them become strong.
Preferring simplicity and freedom from desires,
avoiding the pitfalls of knowledge and wrong action.

For those who practice not-doing,
everything will fall into place."
-  Translated by John H. McDonald, 1996, Chapter 3 



不尚賢, 使民不爭; 不貴難得之貨, 使民不為盜.
不見可欲, 使心不亂.
是以聖人之治.
虛其心.
實其腹.
弱其志.
強其骨.
常使民無知無欲.
使夫知者不敢為也.
為無為.
則無不治.
-  Chinese characters, Tao Te Ching, Chapter 3  



pu shang hsien, shih min pu chêng; pu kuei nan tê chih huo, shih min pu wei tao.
pu chien k'o yü, shih min hsin pu luan.
shih yi shêng jên chih chih. 
hsü ch'i hsin.
shih ch'i fu.
jo ch'i chih.
ch'iang ch'i ku.
ch'ang shih min wu chih wu yü. 
shih fu chih chê pu kan wei yeh. 
wei wu wei.
tsê wu pu chih.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 3  



"Do not glorify the elite, and people will not compete.
Do not treasure rare things, and people will not steal them.
Do not let people see things that induce desire, and people will not commit crimes.
Thus,
the sage will make people know less, but feed them well;
make them less ambitious, but physically strong;
make people less knowledgeable and have less desire.
This way, even knowledgeable people would not dare to have ambition.
Do not coerce people, and then they are not difficult to rule."
-  Translated by Thomas Z. Zhang, Chapter 3 



"Not exalting ability ensures that the people do not strive.
Not prizing goods that are difficult to obtain ensures that the people do not become robbers.
Not showing them what they might desire ensures that the people do not feel disturbed in their hearts.
Therefore the Saint, in the exercise of government, empties their hearts and fills their bellies, weakens their wills and strengthens their bones, thus constantly ensuring that the people are without knowledge and without desires and that those who have knowledge dare not act. He practices Non-action and consequently there is nothing that is not well governed."
-  Translated by Jan J. L. Duyvendak, 1954, Chapter 3 


 
"No ensalzar los talentos
para que el pueblo no compita.
No estimar lo que es difícil de adquirir
para que el pueblo no se haga ladrón.
No mostrar lo codiciable
para que su corazón no se ofusque.
El sabio gobierna de modo que
vacía el corazón de deseos,
llena el vientre de alimentos,
debilita la ambición,
y fortalece hasta los huesos.
Así evita que el pueblo tenga codicia
y ambiciones,
para que los oportunistas
no busquen aventajarse de los otros.
Quien practica la no-acción,
todo lo gobierna."
-  Translation from Wikisource, 2013, Capítulo 3

"Not promoting the wise and worthy brings it about that the people are not contentious.
Not prizing goods hard to come by brings it about that the people do not become thieves
Not paying attention to the desirable brings it about that the people's minds do not become disordered.
And so, the government of the Wise Person: Empty their minds, fill their bellies weaken their ambitions, strengthen their bones.
Always bring it about that the people are without knowledge and without desires. Bring it about that the clever ones do not presume to set about doing.
Do Not Doing and nothing will be left un-governed."
-  Translated by Michael LaFargue, 1992, Chapter 3

"If those who are excellent find no preferment,
The people will cease to contend for promotion.
If goods that are hard to obtain are not favored,
The people will cease to turn robbers or bandits.
If things much desired are kept under cover,
Disturbance will cease in the minds of the people.
The Wise Man's policy, accordingly,
Will be to empty people's hearts and minds,
To fill their bellies, weaken their ambition,
Give them sturdy frames and always so,
To keep them uniformed, without desire,
And knowing ones not venturing to act.
Be still while you work
And keep full control
Over all."
-  Translated by Raymond Blakney, 1955, Chapter 3  

A typical webpage created by Mike Garofalo for each one of the 81 Chapters of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 20 different English translations or interpolations for that Chapter, 3 Spanish translations for that Chapter, the Chinese characters for that Chapter, and the Wade-Giles and Hanyu Pinyin Romanization of the Mandarin Chinese words for that Chapter.  Each webpage for one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words and terms 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, and other resources for that Chapter.   


Chapter 3, 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  
 

 

 

Laptop Computer Setup

Today, I began working on setting up my new Lenovo IdeaPad 1 Windows laptop microcomputer:

Lenovo IdeaPad 1 Laptop, 15.6” FHD Display, AMD Ryzen 5 5500U, 8GB RAM, 512GB SSD, Windows 11 Home, 720p Camera w/Privacy Shutter, Smart Noise Cancelling, Cloud Grey, $331.00 from Amazon on 9/11/2024. Supposedly, it runs Windows 11 Home quite well, has decent battery life, is sturdy and light in weight, and has a better sound system.

I will set up the Lenovo laptop for full featured use of the Internet (Chrome and Bing, My Homepage), Facebook, Blog, Amazon, Kindle, Atlantis, Website Links ...

Also, and most important, I want to use the new Lenovo laptop for music recording, music editing, DAW (Digital Audio Workshops: FLStudio, Ableton), Band in a Box Software, percussion software, MIDI keyboard connectivity, home music studio hardware and software, music composing, sound mixing, musical theory research, voice alteration Humanoid, ...

In September, 2024, I stopped using my old refurbished HP Elitebook 8470P laptop which I purchased for $250 in January, 2022,, except for photography work. I stopped using my old Galaxy 1 Tablet A in September 2024, except for music playing. Both older units are slow, have battery problems, do not work properly sometimes, have old hardware/software, etc. I'm removing some files from both, deleting some programs, and cleaning them up.

Musical Practice and Developmental Pointers

Suggestions Harvested by Michael P. Garofalo

Tips from a Beginning Harmonica Player

Harmonica Studies: A Beginner's Notes, Research, Resources, and Comments.

September 2024

Equal Dark and Equal Light

We Druid/Taoists prepare for the upcoming Autumnal Equinox celebration, also called Mabon, Autumn Moon Festival, Alban Elfed, Harvest Home Festival, Apple Feast, etc.   

The Moon Festival, Zhong Qiu Jie, a very popular Chinese autumn festival, is held when there is a full moon at this time of the year.   


"Equal dark, equal light
Flow in Circle, deep insight
Blessed Be, Blessed Be
The transformation of energy!
So it flows, out it goes
Three-fold back it shall be
Blessed Be, Blessed Be
The transformation of energy!"
-   Night An'Fey, Transformation of Energy

   

"The last of Summer is Delight --
Deterred by Retrospect.
'Tis Ecstasy's revealed Review --
Enchantment's Syndicate.
To meet it -- nameless as it is --
Without celestial Mail --
Audacious as without a Knock
To walk within the Veil."
-   Emily Dickinson, The Last of Summer is Delight 

  

September: Quotes, Poems, Lore

"Great Goddess, Mistress of cats,
Lady of love, beautiful Vana-Goddess,
Fulfill my greatest needs, O glorious one.
Teach me the magic I need.
Give me a glimpse of your deep wisdom.
Teach me in dreams. Enrich my life.
O Lady, you are Golden-Tears of Asgard
Lady of love, beautiful Vana-Goddess,
You are the Shape-shifter, the Sayer,
The Independent One.
Give me the strength and the magic I need."
-  Prayers to Freyja   

General Preparations for Mabon 

We gather dry corn stalks and make background arrangements and corn dollys; collect, dry and display all kinds of gourds and squash; we cut long grape vines and tie into circular forms for wheel symbols; we cut fire wood for a outdoor pre-dawn campfire in our sacred circle garden; we do reading in literature relevant to the Mabon seasonal theme; we make special meals with the vegetables and fruits of the season; we make moon cakes with rice.  We tend to do pre-dawn fireplace celebrations in the summer because it is too hot in the evening. 
 

Autumn Equinox Celebration Preparations: Mabon

Repost from 2008:

We Druid/Taoists prepare for the upcoming Autumnal Equinox celebration, also called Mabon, Autumn Moon Festival, Alban Elfed, Harvest Home Festival, Apple Feast, etc.

“Mabon, or Autumn Equinox, is named for the Welsh God of the Harvest, Mabon ap Modron (“divine son of the divine mother).  As told in the Mabinogion, Mabon was stolen from his mother three nights after his birth, and swelt in Annwfn (the Underworld) until he was rescued by Culhwch.  Because of his time in the Underworld, Mabon stayed a young man forever, and was equated with the Roman Apollo.  He is the Green Man whose blood is an intoxicating beverage; Dionysos (wine), Osiris (beer), and John Barleycorn (whiskey).  The bay tree is sacred to Mabon as its magickal action is preservation, a time-honored harvest occupation.  Also known as the Harvest Home, Kirn Feast, Mell Day, Ingathering, and Harvest’s Height, this festival commemorates the ritual sacrifice of the God and his descent into the Underworld, and the brewer’s art that produces the sacrament of this season.  In California Wine Country, where we live, it is the festival of the Grape Harvest.  Whiskey, the spirit of the barley, is also readily consumed during this festival.”
-  Oberon and Morning Glory Zell-Ravencraft, Creating Circles and Ceremonies, p. 227

“Your altar is a great place for fruits, such as squash and apples set in an old wooden bowl.  You will also want to add pomegranate, in association with Peresphone.  Decorate your altar with orange, brown and yellow altar cloths and candles.  Arrange colorful autumn leaves and small gourds, nuts, dried corn, seed, acorns, pine cones, etc.  You also might want to add a bowl of water, since autumn is associated with water, emotion, and relationships.”
-  Oberon and Morning Glory Zell-Ravencraft, Creating Circles and Ceremonies, p. 228


Ask yourself these questions in the month of September:
What is your personal harvest from self-improvement resolutions planted last spring?
In what specific and creative ways can you honor the productivity of Mother Earth? 
What is something new that you produced in the last six months?
How can you best celebrate your productive efforts during the year?
How have others helped you to be more creative?
How can you best celebrate the autumnal equinox holiday? 

September: Poems and Quotes

Autumn Equinox, Mabon, Harvest Festival, NeoPagan High Day

 

The Moon Festival, Zhong Qiu Jie, a very popular Chinese autumn festival, occurs when the moon is full in September. 


"Equal dark, equal light
Flow in Circle, deep insight
Blessed Be, Blessed Be
The transformation of energy!
So it flows, out it goes
Three-fold back it shall be
Blessed Be, Blessed Be
The transformation of energy!"
-   Night An'Fey, Transformation of Energy

   

"The last of Summer is Delight --
Deterred by Retrospect.
'Tis Ecstasy's revealed Review --
Enchantment's Syndicate.

To meet it -- nameless as it is --
Without celestial Mail --
Audacious as without a Knock
To walk within the Veil."
-   Emily Dickinson, The Last of Summer is Delight 

  

September: Quotes, Poems, Lore

"Great Goddess, Mistress of cats,
Lady of love, beautiful Vana-Goddess,
Fulfill my greatest needs, O glorious one.
Teach me the magic I need.
Give me a glimpse of your deep wisdom.
Teach me in dreams. Enrich my life.
O Lady, you are Golden-Tears of Asgard
Lady of love, beautiful Vana-Goddess,
You are the Shape-shifter, the Sayer,
The Independent One.
Give me the strength and the magic I need."
-  Prayers to Freyja   

General Preparations for Mabon 

We gather dry corn stalks and make background arrangements and corn dollys; collect, dry and display all kinds of gourds and squash; we cut long grape vines and tie into circular forms for wheel symbols; we cut fire wood for a outdoor pre-dawn campfire in our sacred circle garden; we do reading in literature relevant to the Mabon seasonal theme; we make special meals with the vegetables and fruits of the season; we make moon cakes with rice.  We tend to do pre-dawn fireplace celebrations in the summer because it is too hot in the evening. 
 

What Transcends Lao Tzu?

The Fireplace Records, Chapter 2

What Transcends Lao Tzu?

Ju-ching and Chang San Feng were hoeing and weeding their garden one cool Spring day around noon. Ju-ching asked: "What transcends Lao Tzu, Confucius, or the Buddhas?" Chang answered: "Here, have a bite of my cold rice." Ju-ching responded: "But, you have not answered my question." Chang replied: "Your quest for knowing is quite admirable, Ju-ching. However, sometimes your thirst for mental matters cannot be satisfied. Here, enjoy a cup of cold water." Ju-ching said: "You think that cold water transcends Lao Tzu?" Chang replied: "Yes, or hot tea. The ordinary is the best scaffolding for transcending. The fruits emerge from trees with strong roots. Find the spring that unceasingly flows to nourish your growing garden." Ju-ching was a little startled and said: " Oh! Ah!" and he became enlightened - for an hour.

Considerations 

Enlightenment comes and goes;
Just don't fret your mind or body.
Fathom your being startled,
Revel in your wonder;
And remain steady on the scaffold,
or you will fall into errors. 
Be Patient! 
A callused palm and dirty fingernails precede a Green Thumb.
Only from the Ground of Somethings,
Can Lao Tzu's true words flourish.  

Comments, Sources

Chang San Feng is regarded as a Immortal; a enlightened man who has lived far over 888 years. He appears and disappears at will at different places around the world, and in different eras. He can incarnate as speaking animals and plants. He is regarded as a shaman, fang-shi, wizard, Taoist master, philosopher, fortune teller, mystic, Taijiquan and Internal Alchemy master, wise elder archetype, popular gift giver, odd dresser, and among the revered patriarchs. I have met with Master Chang San Feng many times.

Master Ju-ching (Rujing) was the Chan Buddhist teacher in China of Eihei Dogen from 1230-1235 CE. 

Refer to the Blue Cliff Record (Hekiganroku), Case 77.

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

The Daodejing by Laozi

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

Chinese Buddhist and Taoist Stories and Koans 

Refer to Fireplaces, Stoves, Hearths, Campfires

The Fireplace Records Compiled with Commentary by Michael P. Garofalo

Subject Indexes to Zen Master Raven by Robert Aitken

Zen Master Raven: The Teachings of a Wise Old Bird. Compiled and annotated by Robert Aitken. Illustrated by Jennifer Rain Crosby. Foreword by Nelson Foster. Wisdom, 2002, 2017, 229 pages. VSCL, Hardbound. 183 Brief Koans.
Most koans feature Master Raven giving anwers or comments, and asking follow up questions; therefore, I chose to use the character Master Raven is talking to for the Student/Learner under the index heading of "Master, Teacher." Otherwise, nearly all 183 koans would be listed under Master Raven. Just automatically assume the central teacher in nearly all these koans is Zen Master Raven.

Subject Index to Zen Master Raven's 183 Koans Collection. PDF, November 21, 2023, 28 pages.

Case Titles Index to Zen Master Raven's 183 Koans Collection. PDF, November 21, 2023, 7 pages.

Case Number Index to Zen Master Raven's 183 Koans Collection. PDF, November 21, 2023, 7 pages.

Animals and Responders Index to Zen Master Raven's 183 Koans Collection. PDF, November 21, 2023, 7 pages.

Subject Index to 1,975 Zen Buddhist Koans

Keys to Zen Buddhist Koans Database Collection

Taking the Path of Zen. By Robert Aitken. North Point Press, 1982, 149 pages.

The Gateless Barrier: The Wu-Men Kuan (Mumonkan). Translated with commentary by Robert Aitken. North Point Press, 1991, 325 pages.

Zen Master Raven. Meredith Gammon Hotetsu's Zen Blog. 183 Cases "Each post is a chapter of Robert Aitken's Zen Master Raven, with an introduction and verse by Meredith Hotetsu Garmon."

"A uniquely playful and incisive collection of Zen teaching stories from a beloved American master. A modern classic, now in a new expanded edition. In the tradition of the great koan collections and the records of ancient masters, Robert Aitken distills a lifetime of teaching down to its essence. Intriguing and deceptively simple, Zen Master Raven is a brilliant encapsulation of Zen in over a hundred koan-like encounters alongside many charming illustrations. Featuring curious beginners like Mallard and Mole and profound teachers like Brown Bear, Moose Roshi, and Zen Master Raven himself, this classic of contemporary Zen and will inspire seekers for generations to come." - Amazon

Zen Master Raven by Robert Aitken. PDF, 2010 Pages. Terebess Bootlegged Copy? Likely an unauthorized bootleg!

"In the tradition of the great koan collections and the records of ancient masters, Robert Aitken distills a lifetime of teaching down to its essence. Intriguing and deceptively simple, Zen Master Raven is a brilliant encapsulation of Zen in over a hundred koan-like encounters alongside many charming illustrations. Featuring curious beginners like Mallard and Mole and profound teachers like Brown Bear, Moose Roshi, and Zen Master Raven himself, this classic of contemporary Zen and will inspire seekers for generations to come." - Review

The Journey: Big Panda and Tiny Dragon. By James Norbury. Illustrated by James Norbury.

Big Panda and Tiny Dragon. By James Norbury. Illustrated by James Norbury.

The Boy, the Mole, the Fox, and the Horse. By Charlie Mckesy. Illustrated.

The Complete Tales of Willie-the-Pooh. By A. A. Milne. Illustrations by Ernest H. Shepard.

The Tao of Pooh and Te of Piglet. By Benjamin Hoff.

Vegetable Roots Discourse: Wisdom from Ming China on Life and Living. By Hong Zicheng. Translated with notes by Robert Aitken. Counterpoint, 2007, 240 pages. "Written 400 years ago by a scholar in the Ming Dynasty, one hundred years after Columbus and around the time Shakespeare completed Henry VI, accomplished scholar and philosopher Hong Zicheng retired from public life and settled down to write an informal compilation of his thoughts on the essence of life, human nature, and heaven and earth. Though he wrote other books as well, only this one has survived—thanks largely to its continuous popularity, first in China and later in Japan and Korea. Entitled Caigentan (Vegetable Roots Discourse), this book has been studied and cherished for four hundred years. Terse, humorous, witty, and. above all, timely, this book offers a provocative and personal mix of Daoist, Buddhist, and Confucian understanding. It contains 360 observations that lead us through paths as complex, absurd, and grotesque as life itself. While it has been translated into many languages, this comprehensive version will immediately become the standard edition for generations of English readers to come.es."

Buddhism: Bibliography, Links, Information, Resources. Compiled by Michael P. Garofalo.

 

 

 

Tao Te Ching, Chapter 1

Dao De Jing, Laozi
Chapter 1

"Existence is beyond the power of words
To define:
Terms may be used
But are none of them absolute.
In the beginning of heaven and earth there were no words,
Words came out of the womb of matter;
And whether a man dispassionately
Sees to the core of life
Or passionately
Sees the surface,
The core and the surface
Are essentially the same,
Words making them seem different
Only to express appearance.
If name be needed, wonder names them both:
From wonder into wonder
Existence opens."
-  Translated by Witter Bynner, 1944, Chapter 1

"The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name.
The nameless was the beginning of heaven and earth;
The named was the mother of the myriad creatures.
Hence always rid yourself of desires in order to observe its secrets;
But always allow yourself to have desires in order to observe its manifestations.
These two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery -
The gateway of the manifold secrets."
-  Translated by D. C. Lau, 1963, Chapter 1 

"The Tao that is the subject of discussion is not the true Tao.
The quality which can be named is not its true attribute.
That which was before Heaven and Earth is called the Non-Existent.
The Existent is the mother of all things.
Therefore doth the wise man seek after the first mystery of the Non-Existent, while seeing in that which exists the Ultimates thereof.
The Non-Existent and Existent are identical in all but name.
This identity of apparent opposites I call the profound, the great deep, the open door of bewilderment."
-  Translated by Walter Gorn Old, 1904, Chapter 1

"Nature can never be completely described, for such a description of Nature would have to duplicate Nature.
No name can fully express what it represents.
It is Nature itself, and not any part or name or description abstracted from Nature, which is the ultimate source of all that happens, all that comes and goes, begins and ends, is and is not.
But to describe Nature as "the ultimate source of all" is still only a description, and such a description is not Nature itself.
Yet since, in order to speak of it, we must use words, we shall have to describe it as "the ultimate source of all."
If Nature is inexpressible, he who desires to know Nature as it is in itself will not try to express it in words
Although the existence of Nature and a description of that existence are two different things, yet they are also the same.
For both are ways of existing.
That is, a description of existence must have its own existence, which is different from the existence of that which it describes.
And so again we have to recognize an existence which cannot be described."
-  Translated by Archie J. Bahm, 1958, Chapter 1   

道可道, 非常道.
名可名, 非常名.
無名天地之始.
有名萬物之母.
故常無, 欲以觀其妙.
常有, 欲以觀其徼.
此兩者, 同出而異名.
同謂之玄.
玄之又玄.
衆妙之門.
-  Chinese characters, Tao Te Ching, Chapter 1


tao k’o tao, fei ch’ang tao.
ming k’o ming, fei ch’ang ming.
wu ming t’ien ti chih shih.
yu ming wan wu chih mu.
ku ch’ang wu, yü yi kuan ch’i miao.
ch’ang yu, yü yi kuan ch’i chiao.
tz’u liang chê, t’ung ch’u erh yi ming.
t’ung wei chih hsüan.
hsüan chih yu hsüan.
chung miao chih mên.
-  Wade Giles Romanization, Tao Te Ching, Chapter 1  


"The Tao that can be trodden is not the enduring and unchanging Tao.
The name that can be named is not the enduring and unchanging name. 
Conceived of as having no name, it is the Originator of heaven and earth;
Conceived of as having a name, it is the Mother of all things.  
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.  
Under these two aspects, it is really the same;
But as development takes place, it receives the different names.
Together we call them the Mystery.
Where the Mystery is the deepest is the gate of all that is subtle and wonderful."
-  Translated by James Legge, 1891, Chapter 1 


"The Tao that can be spoken of is not the constant Tao.
The name that can be named is not the constant name.
The nameless is the beginning of life.
It is the mother of the ten thousand things.
Remove your desires and you will see the mystery.
Be filled with desire
And you will see only the manifestation.
These two are the same
yet, they diverge in nature
as they issue forth.
Being the same, they are the source
but the source remains a mystery.
Mystery upon mystery,
The gateway of Tao's manifold secrets."
-  Translated by Kari Hohne, 2009, Chapter 1

"Camino que se puede describir de manera articulada
     no es el Camino Invariable.
El nombre que se puede decir en voz alta
     no es el Nombre Invariable.
Con la boca cerrada y las cosas sin definir,
     estás al principio del universo.
Si haces definiciones, eres la medida de toda la creación.
Así, estando siempre sin deseo,
     miras en lo hondo de lo trascendente.
Albergando constantemente el deseo,
     todas las cosas que te rodean te estorban la vista.
Estos dos entran en el mundo semejantes,
     pero sus nombres son diferentes.
Semjantes, se llaman profundos y remotos.
Profundos y remotos y más aún:
Esta es la puerta de todos los misterios."
-  Translated by Alejandro Pareja, 2012, based upon the William Scott Wilson translation into English, Capítulo 1

"Tao called Tao is not Tao.
Names can name no lasting name.
Nameless: the origin of heaven and earth.
Naming: the mother of ten thousand things.
Empty of desire, perceive mystery.
Filled with desire, perceive manifestations.
These have the same source, but different names.
Call them both deep - Deep and again deep: the gateway to all mystery."
-  Translated by Stephen Addis and Stanley Lombardo, 1993, Chapter 1  

 

"The Way that can be told of is not an Unvarying Way;
The names that can be named are not unvarying names.
It was from the Nameless that Heaven and Earth sprang;
The named is but the mother that rears the ten thousand creatures, each after its kind.
Truly, “Only he that rids himself forever of desire can see the Secret Essences”;
He that has never rid himself of desire can see only the Outcomes.
These two things issued from the same mould, but nevertheless are different in name.
This “same mould” we can but call the Mystery, Or rather the “Darker than any Mystery”,
The Doorway whence issued all Secret Essences."
-  Translated by Arthur Waley, 1934, Chapter 1 

 

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 or more different English language translations or interpolations for that Chapter, 5 or more 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.  In 2020, I will be improving the indexing.  

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.  An electronic Concordance for all 81 Chapters of the  Tao Te Ching is provided.   


Chapter 1, Tao Te Ching by Lao Tzu

Concordance for 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  

Actions and Deeds

"The shortest answer is doing."
-  George Herbert

"No one is wise by birth.  Wisdom results from one's own efforts."
-  Krishnamacharya    

"Will is character in action."
-  William McDougall 

"Willpower is the art of replacing one habit for another."
-  Michael Garofalo  

"It is really vain to express the nature of something.  We notice effects, and a complete account of these effects would perhaps comprise the nature of this thing.  We attempt in vain to describe the character of a man; but a description of his actions and his deeds will create for us a picture of his character."
-  Goethe, The Theory of Colors

Will Power: Quotes, Sayings

Virtue Ethics

How to Live a Good Life: Advice from Wise and Respected Persons

Atomic Habits: An Easy and Proven Way to Build Good Habits and Break Bad Ones.  By James Clear.  Avery, 2018, 320 pages.  A excellent best seller. 
Clear writing style, positive, informative, practical, and inspiring. VSCL. 

Procrastination: Why You Do It, What to Do About it Now.  By Jane B. Burka and Lenora M. Yuen.  25th Anniversary Edition.  De Capo Lifelong, 2008, index, 322 pages.  VSCL. 

Tao Te Ching, Chapter 73

Daodejing, Laozi
Chapter 73


"He whose boldness appears in his daring to do wrong, in defiance of the laws is put to death;
He whose boldness appears in his not daring to do so lives on.
Of these two cases the one appears to be advantageous, and the other to be injurious.
When Heaven's anger smites a man,
Who the cause shall truly scan?
On this account the sage feels a difficulty as to what to do in the former case.
It is the way of Heaven not to strive, and yet it skillfully overcomes;
Not to speak, and yet it is skilful in obtaining a reply;
Does not call, and yet men come to it of themselves.
Its demonstrations are quiet, and yet its plans are skilful and effective.
The meshes of the net of Heaven are large; far apart, but letting nothing escape."
-  Translated by James Legge, 1891, Chapter 73 


"Courage, if carried to daring, leads to death;
Courage, if not carried to daring, leads to life.
Either of these two things is sometimes beneficial, sometimes harmful.
"Why is it by heaven rejected,
Who has the reason detected?"
Therefore the holy man also regards it as difficult.
The Heavenly Reason strives not, but it is sure to conquer.
It speaks not, but it is sure to respond.
It summons not, but it comes of itself.
It works patiently, but is sure in its designs.
Heaven's net is vast, so vast.
It is wide-meshed, but it loses nothing."
-  Translated by D. T. Suzuki and Paul Carus, 1913, Chapter 73 



"He who is brave in daring will be killed.
He who is brave in not daring will live.
Of these two, one is advantageous and one is harmful.
Who knows why Heaven dislikes what it dislikes?
Even the sage considers it a difficult question.
The Way of Heaven does not compete, and yet is skillfully achieves victory.
It does not speak, and yet it skillfully responds to things.
It comes to you without your invitation.
It is not anxious about things and yet it plans well.
Heaven's net is indeed vast.
Though its meshes are wide, it misses nothing."
-  Translated by Chan Wing-Tsit, 1963, Chapter 73  


"A brave man who dares to, will kill;
A brave man who dares not, spares life;
And from them both come good and ill;
"God hates some folks, but who knows why?"
The Wise Man hesitates there too:
God's Way is bound to conquer all
But not by strife does it proceed.
Not by words does God get answers:
He calls them not and all things come.
Master plans unfold but slowly,
Like God's wide net enclosing all:
Its mesh is coarse but none are lost."
-  Translated by Raymond Blakney, 1955, Chapter 73  


勇於敢則殺.
勇於不敢則活.
此兩者或利或害.
天之所惡孰知其故.
是以聖人猶難之.
天之道不爭而善勝.
不言而善應.
不召而自來.
繟然而善謀.
天網恢恢.
踈而不失.-  Chinese characters, Tao Te Ching, Chapter 73  



yung yü kan tsê sha.
yung yü pu kan tsê huo.
tz'u liang chê huo li huo hai.
t'ien chih so wu shu chih ch'i ku.
shih yi shêng jên yu nan chih.
t'ien chih tao pu chêng erh shan shêng.
pu yen erh shan ying.
pu chao erh tzu lai.
ch'an jan erh shan mou.
t'ien wang k'uei k'uei.
shu erh pu shih.
-  Wade-Giles Transliteration, Tao Te Ching, Chapter 73



"One who’s fearless in being brave will be killed.
One who’s fearless in being cautious remains alive.
One of these is useful, the other harmful.
Heaven disdains what it disdains
Who knows the reasons why?
Even the wise find these things difficult.
The way of heaven
Overcomes easily without contention,
Replies though it does not speak,
Invites though it does not summon,
Obeys the laws though it seems free.
The net of heaven is vast.
The mesh is wide
But nothing slips through."
-  Translated by A. S. Kline, 2003, Chapter 73 


"He who is brave in daring will meet an unnatural death.
He who is brave in gentleness will be preserved.
Of these two kinds of bravery, one is beneficial, while the other proves harmful.
The subtle truth of the universe does not support those who are brave in daring,
yet there are still many people who do not understand such apparent truth.
So, even the one who integrates his being with the subtle essence of the universe,
dares not make light of the subtle law of life.
The subtle Way of the universe gave birth to a world of peace and order.
It responds to the order and harmony of all beings and things without needing to talk to them.
Without your summoning it, it comes to you.
Without scheming, its plan is perfect.
Vast is the subtle energy network of the universe.
Sparsely meshed it is, yet nothing can slip through it!"
-  Translated by Hua-Ching Ni, 1995, Chapter 73    


"El valiente que se arriesga, muere.
El valiente que no se arriesga, vive.
De estos dos, el primero es perjudicial
mientras que el último es favorable.
Quién conoce la causa de lo que el Cielo aborrece?
Por lo tanto, con más razón el sabio lo encuentra difícil.

El Tao del Cielo,
sin luchar, es bueno venciendo,
sin hablar, es bueno respondiendo,
sin ser llamado, viene por sí solo,
sin prisa, es bueno planeando.
La red del Cielo es vasta,
ampliamente extendida, de nada carece."
-  Translated by Álex Ferrara, 2003, Capítulo 73  


"He whose courage is expressed in daring will soon meet death.
He whose courage is shown in self-restraint will be preserved.
There are, then, two kinds of courage; the one is injurious and the other of advantage.
But who is to say why one of them should incur the judgment of Heaven?
That is why the Sage finds it difficult to act.
The celestial Tao does not strive, and yet overcomes everything.
It does not speak, yet is skilful in replying.
It does not call, yet things come to it readily.
It is quiet in its methods, yet its plans are thoroughly effective.
The net of Heaven has large meshes, and yet nothing escapes it!"
-  Translated by Walter Gorn Old, 1904, Chapter 73



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 or more different English language translations or interpolations for that Chapter, 5 or more 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.  An electronic Concordance for all 81 Chapters of the  Tao Te Ching is provided.   

Chapter 73, Tao Te Ching by Lao Tzu

Concordance for 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