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The Middle Way - Selections
The power of compassion
Many centuries ago, humans realized the importance of harnessing the intellect. From that evolved writing and, eventually, formal education. These days, it is a truism to say that education is vital, but it is important to remind ourselves of the larger purpose of education. After all, what good is the accumulation of knowledge if it does not lead to a happier life?
We've all come across people who have received an excellent education but who are not very happy. Education may have brought them more critical thinking power and greater expectations, but they have had difficulty actualizing all those expectations, leading to anxiety and frustration. Clearly, education alone does not guarantee a happier life. I think of education like an instrument, one that we can use for either constructive or destructive ends.
You might think that the goal of education is merely to augment one's ability to increase one's wealth, possessions, or power. But just as mere knowledge in and of itself is not sufficient to make us happy, material things or power alone also cannot overcome worry and frustration. There must be some other factor in our minds that creates the foundation for a happy life, something that allows us to handle life's difficulties effectively.
I usually describe myself as a simple Buddhist monk, and my own formal education has not been that extensive. I know something about Buddhist philosophy and texts, but I was a rather lazy student during my early years of study, so my knowledge of even that field is limited. On top of that, I learned next to nothing of fields like mathematics or world history or geography. In addition, as a young person, I led a fairly comfortable life. The Dalai Lamas were not millionaires, but still my life was comfortable. So when the Chinese invaded and I had to flee my native land, I had only some limited knowledge of Buddhist teachings, and I had little experience of dealing with problems. A great burden and responsibility was thrust upon me suddenly, and what training I had was put to the test. During those years, my most reliable friend was my own inner quality of compassion.
Compassion brings inner strength, and compassion also brings truth. With truth, you have nothing to hide, and you are not dependent on the opinions of others. That brings a self-confidence, with which you can deal with any problem without losing hope or determination. Based on my experiences, I can say that when life becomes difficult and you are confronting a host of problems, if you maintain your determination and keep making an effort, then obstacles or problems become really very helpful, for they broaden and deepen your experience. Thus I think compassion is the most precious thing.
What is compassion? Compassion involves a feeling of closeness to others, a respect and affection that is not based on others' attitude toward us. We tend to feel affection for people who are important to us. That kind of close feeling does not extend to our enemies—those who think ill of us. Genuine compassion, on the other hand, sees that others, just like us, want a happy and successful life and do not want to suffer. That kind of feeling and concern can be extended to friend and enemy alike, regardless of their feelings toward us. That's genuine compassion.
Ordinary love is biased and mixed with attachment. Like other afflicted emotions, attachment is based not on reality but on mental projection. It exaggerates reality. In reality there may be some good there, but attachment views it as one hundred percent beautiful or good. Compassion gets much closer to reality. There is a vast difference.
The big question is whether we can cultivate such compassion. Based on my own experience, the answer is yes. It is possible because we all possess the seed of compassion as the very nature of our human existence. Likewise, our very survival as human beings, especially in our first few years of life, is heavily dependent on the affection and compassion of others. We have survived up to now only because at the beginning of our lives, our mother—or someone else, of course—cared. Had she been negligent even one or two days, we would have died. As human beings, using our intelligence, we can extend this sense of caring throughout our whole lives.
The need to systematically cultivate and enhance this natural capacity is today more urgent than ever. In modern times, due to population, technology, and the modern economy, the world is now deeply interconnected. The world is becoming much smaller. Despite political, ideological, and in some cases religious differences, people around the world have to work and live together. That's reality. So the role of compassion on the international level is vital.
Every day, the media brings news of bloodshed and terrorist activities. These events do not come to pass without causes or conditions.
Some of the events we face today I think have roots in negligent actions in the eighteenth, nineteenth, and twentieth centuries. And unfortunately, there are some who deliberately try to escalate people's vengeful urges for political gain. What is the best way to face this violence? I would argue that it is not through more violence and bloodshed. Problems rooted in violence cannot be solved by violence.
Why is this? Firstly, violence by its nature is unpredictable. You may start out with a certain goal of "limited" violence, but then it gets out of control. Secondly, violence harms others, and violence therefore creates more hatred in others' minds. That in turn creates the seeds for future problems. War is like a legalized outlet for violence. In ancient times, when countries were less dependent on each other, the destruction of an enemy could be construed as victory for oneself. But today, due to the profound interconnectedness of all nations, war is ineffective. The destruction of your enemy just ends up destroying yourself.
Therefore, when we encounter conflict or competing interests, the best way—indeed the only effective way—to solve it is through dialogue. You must respect others' interests, others' desires, and make compromises, because if you neglect others' interests, ultimately you yourself will suffer. You must take care of others' interests.
I often tell audiences that the twentieth century was a century of violence, and through that experience we now know that violence cannot solve problems. The only way to solve them is with peaceful resolution. Therefore, the twenty-first century should be the century of dialogue. For that, we need determination, patience, and a broader perspective. Again, this is where compassion has an important role. First, as I mentioned, it brings us self-confidence. Compassion brings us deep recognition of others' rights. Compassion also gives us a calm mind, and with a calm mind, we can see reality more clearly. When our mind is dominated by afflictive emotions, we can't see reality, and we make poor decisions. Compassion gives us a more holistic view.
I respect the world's political leaders, but sometimes I think they should have more compassion. If even one of these political leaders cultivates more compassion, then millions of innocent people get more peace. Many years ago, at an official function in India, I met a politician from the Indian state of East Bengal. The meeting included a discussion of ethics and spirituality, and he said, "As a politician I don't know much about those things." He was probably just being humble, but I gently chided him. Politicians need more ethics, more spirituality, I said. If a religious practitioner in a remote area does something harmful, it probably doesn't have much global effect. But when leaders and politicians are not mindful and compassionate, it is very dangerous.
I believe compassion is not a religious matter. Some people think compassion and forgiveness are the domains of religion, and if people have a negative view of religion they may become negative about these things as well. That's a mistake. Whether we accept a religion or not is up to the individual, but as long as humanity inhabits this world, these deeper values are crucial and must not be neglected. Everybody is making every effort for material prosperity. That's fine, but if in the meantime we neglect our inner world or inner values, we will not be happy. We must combine material development with the development of internal, human values. We need to develop respect, love, and a sense of compassion in order to have happier lives, happier families, happier communities, and finally a happier world. We need these inner qualities. This should be the ultimate goal of education today.
About this book
I do not believe that religion is necessary to develop ethics and a good heart. Nonetheless, the major world religions have over time developed many valuable tools for cultivating such universal human virtues. Buddhism is not alone in this respect, but it is the tradition with which I am most familiar, and I also believe that the Buddhist tradition contains unique elements, particularly its teachings on selflessness, or emptiness, and on the nature of the mind. And so, part of my purpose in this book is to give you a good understanding of the overall framework of Buddhism.
I will first present a general introduction to the Buddhadharma, and to do this I've selected three chapters from Nagarjuna's Fundamental Stanzas on the Middle Way, a classical Indian philosophical work that contains twenty-seven chapters in all. As I explain the basic framework of the Buddhist path, I will relate my explanations to specific sections of these three chapters. The general introduction is then followed by an explanation on how to put these teachings into practice on the basis of Jé Tsongkhapa's short verse work, Three Principal Aspects of the Path. Tsongkhapa is the founder of the Geluk tradition of Tibetan Buddhism.
When teaching or listening to Buddhadharma, those who consider themselves practicing Buddhists need to do so with a pure motivation. The teacher must ensure that he or she does not conduct the teaching out of a desire for respect, fame, or financial reward; he or she must be motivated purely by the wish for the well-being of all sentient beings. As listeners, too, your motivation must not be polluted by aspirations for greatness as a scholar, high reputation, or financial reward; rather, you must listen to the teachings with the wish to turn your mind toward the Dharma, to make your Dharma practice successful, and to make your practice a cause for attaining liberation and the omniscient state of buddhahood.
How do we ensure the purity of our motivation when giving a teaching or listening to one? One way is by reciting special prayers of aspiration before we begin. Now, for a teaching to truly become Buddhist, it must be predicated on the practice of going for refuge in the Three Jewels—the Buddha, the Dharma, and the community of true practitioners. For a teaching to become a teaching of the Mahayana tradition—the bodhisattva path—it must be based on the generation of bodhichitta, the altruistic awakening mind, which strives for enlightenment for the purpose of benefiting others. To begin, then, we remind ourselves of these two practices of going for refuge and generating the altruistic awakening mind by chanting or reflecting on the following stanza:
To the Buddha, Dharma, and the excellent assembly,
I go for refuge until I am enlightened.
Through pursuing the practices of giving and the other perfections,
may I attain buddhahood for the benefit of all beings.
When I give introductions to the Buddhadharma, non-Buddhists are always welcome to follow along in order to seek something beneficial. If among my explanations, you find that some are useful, incorporate them into your everyday life; those that are not so useful you can simply discard. However, in my explanations on Buddhist philosophy, many points of difference will naturally emerge, since I am presenting a Buddhist text that espouses, naturally, the Buddhist outlook. When this occurs, please don't feel that I am somehow disparaging your tradition.
Of course, historically, the great Buddhist scholars of India's Nalanda monastic university had extensive debates among themselves. Proponents of the Mind Only (Chittamatra) school, for example, criticized the Middle Way (Madhyamaka) position as falling into the extreme of nihilism, while proponents of the Middle Way school criticized the Mind Only position as falling into the extreme of absolutism. Therefore, in this regard, I share the sentiment of the eighteenth-century Tibetan master Changkya Rinpoché (1717–86) who wrote:
It's not that I do not respect you;
Please forgive me if I've offended.
The Buddhism that flourished in Tibet is a comprehensive tradition. It contains all the essential elements of all the teachings of the Mahayana and Lesser Vehicle traditions, and on top of that includes the tantric teachings of the Vajrayana as well. From the standpoint of source languages, the Tibetan tradition encompasses many of the key texts in the Pali-language tradition, but is based primarily on the Sanskrit Indian tradition. In terms of the origin of its lineages, the tradition is most indebted to the great masters of Nalanda, the monastic institution that flourished in northern India during the first millennium. For example, the key texts studied in the Tibetan monastic colleges are all composed by the great Nalanda thinkers and adepts. I have actually composed a prayer, Praise to Seventeen Nalanda Masters, to acknowledge the origin of our tradition and the debt that we Tibetan Buddhists owe to their writings. The full text of this prayer appears at the end of this book. In the colophon to that, I wrote:
Today, in an age when science and technology have reached a most advanced stage, we are incessantly preoccupied with mundane concerns. In such an age, it is crucial that we who follow the Buddha acquire faith in his teaching on the basis of genuine understanding.
It is out of this conviction that the ancient teachings of Buddhism are as relevant and valuable as ever that I present this introduction to the Tibetan tradition.
Today, here in the twenty-first century, humanity has reached a highly advanced stage of material development and of knowledge of various fields, and we continue to progress in these areas. However, the demands on our attention are never-ending, and in such an environment, it is vital for the Buddhists to obtain genuine confidence in the Buddhadharma grounded in understanding and reason.
How do we go about obtaining a faith grounded in understanding? As I wrote in the colophon to Praise to Seventeen Nalanda Masters,
It is with an objective mind endowed with a curious skepticism that we should engage in careful analysis and seek the reasons. Then, on the basis of seeing the reasons, we engender a faith that is accompanied by wisdom.
Now, whenever we engage in an analysis, such as on the nature of mind or reality, if we proceed from the start already convinced that "It must be so and so," then due to our biases, we will be unable to see the actual truth and will instead see only our naïve projection. It is therefore essential that the analyzing mind strive to be objective and not swayed by prejudices. What we need is a skeptical curiosity, our mind moving between the possibilities, genuinely wondering whether it is thus or some other way. We need to begin our analysis as objectively as possible.
However, if we maintain an objective stance unswayed by bias yet have no feeling or interest in the analysis, this too is incorrect. We should cultivate a curious mind, drawn toward all possibilities; and when we do, the desire to deeply investigate naturally arises. If this mind drawn toward possibilities is absent, we just abandon the inquiry and simply say, dismissively, "I don't know." This way, then, brings no real benefit because we are not open to new insights.
Therefore, a curious skepticism is extremely important. For where there is such skepticism, constant inquiry also takes place. One of the reasons science progresses is because it persistently inquires and performs experiments on the basis of a genuine objectivity, "Why is it like this?" with a curious mind that is drawn to all sorts of possibilities. In this way, the truth becomes clearer and clearer, allowing these truths to become correctly understood.
"Careful analysis" indicates that a rough or incomplete analysis is not adequate. For example, in the method of analysis presented in Buddhist logic and epistemology texts, it is not adequate to rely on a proof that is based only on partial observation of a fact, on additional observation of the fact in a similar class, or on mere nonobservation of the fact in any dissimilar class. To base your conclusion on such partial grounds is inadequate. Buddhist logic and epistemology texts emphasize the need for proving the truth of an assertion based on sound reasoning rooted in direct observation. With a careful analysis, our conclusions are more stable and sound.
As we become more aware and understand the reasoning presented in a text, these should be related back to our own personal experiences. Ultimately, the final proof is a direct valid experience.
Buddhist texts speak of four types or qualities of intelligence: great intelligence, swift intelligence, clear intelligence, and penetrating intelligence. Because we must analyze the subject matter carefully, we need great intelligence; because we cannot naïvely conclude that something is the case except on the basis of a meticulous analysis, we needs clear intelligence; because we need to be able to "think on our feet," we need swift intelligence; and because we need to pursue the full implications of a line of inquiry, we need penetrating intelligence.
By analyzing in such a manner and seeking what consequences and significance we can draw from our understanding, we will come to see those results. Here, we must first systematically organize the lines of reasoning presented in the texts and then correlate these with our own personal experience so that the reasoning is supported by direct observation and empirical evidence. When, on the basis of relating these lines of reasoning to our own personal experience, we feel "Yes, they are truly helpful" or "This is truly wonderful," we have gained a decisive sense of conviction in the Buddhadharma. Such a confidence is called a faith grounded in genuine understanding.
Sequence of analysis
As for the actual sequence of engaging in analysis, in Praise to Seventeen Nalanda Masters, I wrote:
By understanding the two truths, the nature of the ground,
I will ascertain how, through the four truths, we enter and exit samsara;
I will make firm the faith in the Three Jewels that is born of knowledge.
May I be blessed so that the root of the liberating path is firmly established within me.
Here, when we speak of practicing the Buddhadharma, we are speaking of observing the ethics of refraining from ten nonvirtues and cultivating compassion and loving-kindness within a context of seeking liberation. Merely refraining from the ten nonvirtues or cultivating of compassion and loving-kindness alone do not constitute a specific practice of the Buddhadharma; such practices of ethics and compassion are, after all, a feature of many spiritual traditions. When we speak of Buddhadharma in this context, the term Dharma (or spirituality) refers to the peace of nirvana—liberation—and to definite goodness, a term that encompasses both liberation from samsara as well as the full enlightenment of buddhahood. We use the term definite goodness because the peace of nirvana is utterly excellent, pure, and everlasting. When practices such as avoiding unwholesome, harming actions and cultivating love and compassion are part of a quest for gaining liberation from cyclic existence, then they truly become Dharma in the sense of being Buddhist spiritual activity.
"Liberation" here is defined as the cessation of the mind's pollutants through the power of applying their corresponding antidotes. The main pollutant, the very root of our unenlightened existence, is the grasping at selfhood, at self-existence, and all the associated psychological and emotional factors that accompany and proceed from grasping at self-existence. The direct antidote to the self-grasping mind as well its associated mental factors is insight into selflessness. Therefore, it is on the basis of realizing selflessness that we attain true liberation.
This is how the method of attaining definite goodness is presented, and the spiritual methods associated with the attainment of such liberation are the unique way of Buddhism. Therefore, I wrote, "May I be blessed so that the root of the liberating path is firmly established in me."
The four noble truths
Now to establish the root of the path to liberation firmly within ourselves, it is essential to understand the four noble truths.2 The four truths are like the foundation for all the Buddha's teachings— both sutra and tantra. When the Buddha first taught the Dharma to his earliest disciples, he taught the four noble truths.
If we reflect deeply upon the way in which the Buddha taught the four noble truths, we see that he first described their characteristics or nature, second their functions, and third the outcome that we will experience once they are realized directly. This is why, in Buddhist teachings, we often find discussions of the three main elements of ground, path, and result. The understanding of the nature of reality is the ground, the path is pursued based on the understanding of the ground, and finally the result is experienced as an effect of cultivating the path.
The Buddha's teaching on the four noble truths is a description of the actual nature of reality. When the Buddha taught the four truths, he began by describing their natures, saying, "This is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, and this is the noble truth of the path." By declaring the truths in this way, the Buddha was making a statement about the way things exist; he was describing the nature of the ground.
Now, the "suffering" in the Buddha's first noble truth, in which he says, "This is the noble truth of suffering," includes all the sufferings that plague us. Within this there are many different levels of subtlety, not just the manifest suffering of pain and hardship but also a deeper and more pervasive quality of our experiences. The statement "This is the noble truth of suffering" recognizes that all these experiences are unsatisfactory, or "in the nature of suffering."
In the second truth, the statement "This is the noble truth of the origin of suffering" declares the cause that brings about suffering or that constitutes the source of suffering. Even though the origin of suffering is itself also a form of suffering and thus included in the first truth, suffering and its origin are here distinguished and described in the manner of a cause and an effect. Again, the primary cause of suffering that the Buddha identifies is our grasping at self-existence, the fundamental ignorance that distorts our view of reality and causes us to relate only to our confused appearances and not to the way things truly are.
The statement in the third noble truth, "This is the noble truth of cessation," declares the nature of freedom from suffering, its complete cessation. It states that the causes of suffering can be deliberately brought to an end. When the seeds of these causes become fewer and fewer and are finally eradicated, naturally the fruits that would otherwise have been produced and experienced cannot arise. So the statement here declares the possibility of a time when our suffering and its origin are totally pacified.
To fully understand the possibility of such a cessation, you cannot rely on your understanding of phenomena on the level of mere appearances; rather, you must penetrate their true mode of being. You cannot rely on the ordinary level of appearances because they are unreliable. The very root cause of your suffering, fundamental ignorance, is deluded about the true mode of being of phenomena—the way things actually exist—and fundamental ignorance dominates every moment our present experience.
This fundamental ignorance, however, is not inextricably fused with the luminous nature of our minds. Ultimately, ignorance and the mind can be separated; ignorance is not inherent to the nature of our minds. Therefore, the statement in the fourth truth that "This is the noble truth of the path" declares that cessation can be realized within our mental continuum through certain methods. Foremost among these is the wisdom that realizes the nature of reality. To eliminate fundamental ignorance, we cultivate the knowledge of selflessness and meditate upon this truth. The path that directly realizes selflessness can directly attack the deluded mind that falsely perceives selfhood and eliminate it. In this way, the nature of the path is declared.
In brief, by enumerating the identity of the four truths, the Buddha taught the nature of the ground, the way things actually are, which is illustrated by the following analogy. When someone is ill with a curable condition, you have the suffering of the illness itself, the external and internal factors that gave rise to the illness, the potential for healing, and the remedy or medication that counters the illness's causes and brings about its cure. In the same manner, there is a path that leads to the cessation of all sufferings. This is the nature of the ground, the understanding of the way things actually are.
No one has to compel us to seek happiness and try to overcome suffering, and we don't need to logically prove the value of these two pursuits. The inclination to seek happiness and shun suffering exists naturally in us all, even in animals. Just as this natural inclination to seek out happiness and avert suffering is a basic fact of our reality, the four causally connected truths—suffering and its origin, cessation and the path—are also basic facts of reality.
Now the question is, "Taking these facts as the basis, how do we apply our knowledge of the four noble truths—our understanding of the ground?" In response to this question, the Buddha answered, "Recognize suffering, eliminate the origin of suffering, actualize cessation, and cultivate the path." In this, his second enumeration of the four noble truths, the Buddha taught their functions, the process we must follow to actualize them in our own minds. Among the threefold explanation (of ground, path, and result) this is the explanation of the path.
Now, when we come to recognize the sufferings thoroughly, the wish to be free from such sufferings arises naturally. Therefore, with the statement, "Recognize suffering," the Buddha taught the importance of well understanding all the gross and subtle levels of suffering. The contemplation of suffering proceeds by way of three progressively more subtle varieties of suffering—evident suffering, changeable suffering, and the suffering of conditioning itself. Evident suffering, which is also called the "suffering of suffering," is manifest pain and hardship—the worldly definition of suffering. Changeable suffering is conventionally understood as pleasure, but its inherent instability, its impermanence, always brings suffering in its eventual wake. The subtlest level, the suffering of conditioning, is the very quality of all experience conditioned by ignorance—painful, pleasurable, or otherwise. Whenever ignorance is a factor in our perception of reality—and for most people, that is all the time—then whatever actions we perform and whatever experiences we have will be colored by the unease engendered by misperception.
In general, evident suffering is something even animals can recognize. We don't require extraordinary contemplation to develop the wish to be free from it. However, evident suffering comes on the basis of changeable suffering, which in turn is rooted in the suffering of conditioning. So though we may try and eliminate evident suffering alone, as long as the suffering of conditioning persists, evident suffering may come to be reduced but it cannot be eliminated. Therefore, to eliminate evident suffering entirely, we must eliminate the suffering of conditioning. Thus the meaning of the statement "Recognize suffering" is to recognize the suffering of conditioning.
Similarly, the meaning of the statement "Eliminate the origin of suffering" is to eliminate the root cause of all sufferings, which is fundamental ignorance. The meaning of the statement "Actualize cessation" is to cease suffering and its origin. This is what we must seek, the final objective we must aspire to—the definite goodness mentioned above.
Finally, "Cultivate the path" means that what is called cessation must be actualized within our own minds, and we must therefore train in the causes that will lead to its attainment. We must put our understanding into actual practice. In speaking of enlightened and unenlightened existence—samsara and nirvana—we are really talking about two different states of mind. As long as the mind remains in an unenlightened, deluded state, obscured by ignorance, we are in samsara or unenlightened existence. Once we gain insight into the true nature of reality and see through the deception of ignorance, the process of enlightenment begins. Hence samsara and nirvana, benightedness and enlightenment, are actually functions of whether we are ignorant of or have insight into the ultimate nature of reality. The heart of our journey to enlightenment is developing this insight.
In brief, having first declared the four noble truths, the Buddha then taught how to apply them, explaining the sequence we need to tread the path. The first step the Buddha advises us to take is to "Recognize suffering." The Buddha elaborates, saying, "Recognize suffering, but there is no suffering to be recognized; eliminate the origin of suffering, but there is no origin of suffering to be eliminated; actualize cessation, but there is no cessation to be actualized; cultivate the path, but there is no path to be cultivated." With these statements, the Buddha evoked how knowledge of the four noble truths can reach its culmination—the result of the path. At the path's fruition, we no longer need to recognize any further suffering or to eliminate any further origin of suffering. This reality is the final realization of the four noble truths.
This is how the Buddha presented the four truths in terms of the ground, the path, and the result.
When the Buddha taught the four noble truths, he spoke of two sets of cause and effect—suffering and its origin on the one hand, and cessation and its cause, namely the path, on the other. The first cause and effect pertains to afflicted phenomena—to our rebirth within cyclic existence—while the second cause and effect pertains to enlightened phenomena—to the state where suffering is totally eliminated. The causes and effects of the afflicted class have ignorance as their root, whereas enlightened cause and effect proceeds through the cessation of fundamental ignorance—the purging of afflicted cause and effect. We see here again that both cyclic existence and its transcendence—samsara and nirvana—are defined in terms of knowledge or ignorance of the ultimate nature of reality. And again we see that the difference between samsara and nirvana is a difference in how we perceive reality.
A hierarchy of views
The four noble truths are accepted by all schools of Buddhism. But to fully understand the subtle aspects of this central teaching, you need to grasp the teaching from the perspective of the most advanced presentation—because without a correct understanding of the nature of reality, you will not achieve a complete cessation of suffering. The highest and most subtle teaching on the correct view is found in the Middle Way school.
Since spiritual trainees have such different levels of intelligence, the Buddha, when explaining the ultimate nature of reality, first spoke of the gross level of ignorance. Later, to benefit spiritual trainees of medium and advanced mental aptitude, he spoke of the subtle level of ignorance. In the Buddhist scriptures, therefore, you can find explanations of ignorance or of ultimate reality at various levels of subtlety, depending on the audience the Buddha was addressing. From a philosophical standpoint, the subtle explanations he gave are more definitive than the grosser explanations.
If you engage in an analysis, using the reasoning process taught in the Middle Way treatises, then the presentations of the ultimate nature of reality found in the lower philosophical schools are revealed to be contradictory and undermined by reason. Of course the other schools leveled critiques of the Middle Way standpoint as well, but these critiques fail to fully comprehend the true nature of things. Nothing in their objections is grounded in a comprehensive understanding that can demonstrate any logical contradiction in the Middle Way standpoint. Therefore, while both are equal in having been taught by the blessed Buddha, those sacred words whose meaning is free from any defects when subjected to critical analysis must be accepted as definitive.
The Buddha himself stressed the need to analyze his words with an objective mind of curious skepticism. The Buddha stated:
O monks and wise ones,
like gold that is heated, cut, and rubbed, examine well my words
and accept them, but not out of your reverence.
It is because the Buddha took into account the diversity of the mental faculties, inclinations, and interests of his disciples that he gave such diverse teachings. Thus within Buddhist teachings, it is important to distinguish between teachings that are provisional and present provisional truths and those that are definitive and can be accepted at face value. It is the view of the Middle Way school that can be upheld with a deep sense of satisfaction, for the ultimate nature of reality identified in this view is not vulnerable to refutation, no matter how much it is subjected to critical analysis. Scriptures that present the Middle Way view, therefore, are considered definitive.
To speak of the four noble truths according to the Middle Way understanding, then, is to speak of two levels of the four noble truths—a gross level and a subtle level. Since the Buddha made both gross and subtle presentations of fundamental ignorance and the nature of reality, the four noble truths likewise have a gross presentation, which is based on the provisional teachings that the Buddha gave, and a subtle presentation, which draws on his definitive teachings on the nature of reality.
The two truths
The great master Nagarjuna states in his Fundamental Stanzas on the Middle Way that:
Teachings given by the Buddha
are purely based on two truths.
To understand the presentation of the four noble truths in accord with the Middle Way view, it is essential to understand these two levels of truth—conventional and ultimate. For as we have seen, without understanding the ultimate truth—the true mode of being of things—it is extremely difficult to posit cessation in all its comprehensiveness. This is why I wrote,
By understanding the two truths, the nature of the ground,
I will ascertain how, through the four truths, we enter and exit samsara.
And since it is on the basis of understanding the two truths that we understand fully the nature of the Dharma Jewel, and on this basis, gain deeper understanding of the natures of the Buddha Jewel and the Sangha Jewel, I wrote:
I will make firm the faith in the Three Jewels that is born of knowledge;
may I be blessed so that the root of the liberating path is firmly established within me.
In other words, may a firm confidence in the Three Jewels arise in me brought forth by true knowledge based on clear recognition of the natures of the three objects of refuge; and on this basis may the root of the path to liberation be firmly established in me.
The sequence I have delineated here is based on Maitreya's approach in his Ornament of Clear Realizations (Abhisamayalamkara), where, after generating the awakening mind, he presents the following instructions:
The practices and the [four noble] truths,
as well as the Three Jewels such as the Buddha…
In these lines Maitreya, in discussing the content of the practices, presents the instructions on the two truths, the instructions on the four noble truths—the framework of the practices—and the instructions on the Three Jewels, which are the support of the practices. I followed this same sequence in my verse above.
Now, the goals in Buddhism are the immediate aim of attaining higher rebirth as a human being or as a god and the ultimate aim of achieving definite goodness. The teachings on the means of attaining higher rebirth are based on cultivating "the right worldly view." What is the right worldly view? It is the right view of the law of karma and its effects based on conviction in the principle of dependent origination. The goal sought and attained on the basis of such a view is higher rebirth.
If, on the other hand, we develop the understanding of the subtle meaning of how things exist as conceptual designations, we will then understand dependent origination to be empty, and on that basis, "the right transworldly view" (as opposed to "the right worldly view) arises. The goal achieved as a result of this view is definite goodness. Therefore, even the goals of Buddhist spirituality are framed within the context of the two truths.
Furthermore, the highest definite goodness, the omniscient state of a buddha, is composed of two embodiments—the sublime body of form (rupakaya) and the sublime body of truth (dharmakaya). A buddha's form body is achieved through the accumulation of merit—the positive potential produced by pure acts of kindness, generosity, and other virtuous practices—while a buddha's truth body is achieved through the accumulation of wisdom, or insight into reality. Since we accumulate merit on the basis of the apparent aspect of dependent origination and accumulate wisdom on the basis of the empty aspect of dependent origination, it emerges that even the state of buddhahood is defined on the basis of the two truths. It is for these reasons it is stated that all the teachings the Buddha presented, however vast they may be, were taught within the framework of the two truths.
What are referred to as two truths are the two levels of reality, that of appearance and that of actual reality. Corresponding to these two levels is the understanding of the world that is grounded within the appearance level and the understanding of the world grounded within the level of actual reality, the way things truly are. In our day-to-day way of speaking, we recognize different levels of reality; we make distinctions between appearances and reality, and we sense different levels of truth. The teachings of the two truths explicitly conceptualize our intuition of this difference. In this distinction that we experience between appearance and actual reality, the final, actual nature of things constitutes ultimate truth, while understanding developed within the framework of appearance, or of our everyday perception, constitutes conventional truth.
What then are the characteristics of the two truths? Conventional truths are facts of the world obtained by an understanding that is uncritical in regard to ultimate reality. Whenever we, not satisfied by the mere appearances discerned by an uncritical perspective, probe more deeply with critical analysis, searching for the true mode of being of things, the fact obtained through such an inquiry constitutes ultimate truth. This ultimate truth, the final nature of things, therefore, does not refer to some independent, self-standing absolute—some lofty ideal entity. Rather it refers to the final nature of a particular thing or phenomenon. The particular thing—the basis—and its true mode of being—its ultimate nature—constitute one and the same entity. Thus, although the perspectives or the characteristics of the two truths are defined distinctly, they pertain to one and the same reality. All phenomena, whatever they may be, possess each of these two truths.
How to cite this document:
© Tenzin Gyatso, the Fourteenth Dalai Lama, The Middle Way (Wisdom Publications, 2009)
The Middle Way by Tenzin Gyatso, the Fourteenth Dalai Lama is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
Based on a work at http://www.wisdompubs.org/book/middle-way.
Permissions beyond the scope of this license may be available at http://www.wisdompubs.org/terms-use.


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If you are responsible for maintaining an office, facility, or commercial space, then you understand the importance of keeping that space clean and well maintained. You may also require commercial cleaning Services near Brooklyn Park MN understand that properly cleaning and maintaining a building may take more time and resources than you or your company can afford.
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On this page you will find all the Nuh-uh crossword clue answers and solutions.This is part of the Daily Celebrity Crossword Puzzle which is available for both iOS and Android. In case some of the daily crossword clues are tricky and you can't seem to find them do not worry, we've got you covered with our clue database below! Most probably you are looking for the solution of Nuh-uh and that is the main reason why you are already on our website. Here is the possible solution for Nuh-uh:
A big thanks goes to our staff who are solving every single day all the Daily Celebrity Crossword clues and providing them for free on this site. In case something is wrong or missing do not hesitate to leave a comment below


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California's high-speed rail project is ready to get moving, now that Surface Transportation Board voted 2-1 that the California High-Speed Rail Authority can begin construction without having to wait for federal review. The decision was made on Thursday to start work on a 65-mile stretch between Fresno and Merced. The ruling comes after substantial lobbying by advocates including California governor Jerry Brown, Fresno Mayor Ashley Swearengin, and labor unions that hope the project will bring jobs to the area. However, there were still those such as the Chowchilla Elementary School District, representatives of Kings County, and lawmakers from other states who held the view that government review was still necessary.
California is receiving $3.5 billion from the Federal Railroad Administration for the high-speed rail infrastructure. Thirteen members of the state House see this funding as one of the prime reasons to allow for more time to review the proposal. Earlier in the year, the Surface Transportation Board determined that they had authority over the plans, and decided this week that they would go ahead without federal approval in order to reduce regulatory barriers, shorten time citizens would have to wait for high-speed transportation, and increase interconnectivity with Amtrak.
"We need not revisit the determinations on the viability and desirability of the project already made by…various federal state and local government interests, all of which have a stake in the matter," said the Board's supporting members. "The information before us confirms that the project would be a valuable addition to the passenger rail transportation system.
Meanwhile, some environmentalists are concerned over the 11 endangered species that would be impacted by construction as well as the pollution coming from diesel machinery for laying down the tracks. Many watershed areas fed from the Sierra Nevada would be crossed and potentially affected by the planned route, and hope that efforts to advance high-speed rail will take the health of the landscape into consideration. The final environmental impact report has been made available to the public for the Fresno to Merced corridor, and is able to be viewed on the California High Speed Rail Authority's official website.
+ CA High Speed Rail Authority
Via Clean Technica
Images via the California High Speed Rail Authority and Wikicommons user Tomwsulcer.


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Evans Blue Unleashing New Album 'Graveyard of Empires' in April
Evans Blue are gearing up for the release of their fourth studio album 'Graveyard of Empires,' which is due out April 17 via Sounds + Sights Entertainment.
The band, which includes singer Dan Chandler, bassist Joe Pitter and guitarists Parker Lauzon and Vlad Tanaskovic (aka V), is said to be in the studio putting the finishing touches on the album. In a press release, Chandler states, "This album has something to say. It's very personal for us, human and honest."
Evans Blue teamed up with producer Trevor Kustiak and mixer Dan Korneff (Papa Roach, Breaking Benjamin) for the new disc. Paramore stickman Jason Pierce contributes drums on nine tracks, while Mike McClure handled drum duties on first single 'This Time It's Different' (read our song review here) and on 'Halo,' which was released in December.
Guitarist Lauzon adds, "You can hear our growth as a band and as brothers. We're excited to share it with our fans!" He goes on to say, "We poured our heart and soul into this album. We've bled on every track."
Watch the Evans Blue 'Halo' Lyric Video


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John Henning Schumann
John Henning Schumann, M.D., is an internal medicine physician and writer (http://glasshospital.com). He has contributed to Slate, The Atlantic, Marketplace, and National Public Radio's health blog, Shots.
Schumann serves as guest host for Studio Tulsa on health-related themes and is also host of Medical Matters on KWGS, an occasional series about health care and the human condition.
He was appointed Interim President of the University of Oklahoma – Tulsa in January 2015. You can find him on twitter @GlassHospital.


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Windows Registry
From ForensicsWiki
- Recovering Deleted Data From the Windows Registry. Timothy Morgan, DFRWS 2008 [paper] [slides]
- [http://www.pkdavies.co.uk/documents/Computer_Forensics/registry_examination.pdf
- Forensic Analysis of the Windows Registry in Memory, Brendan Dolan-Gavitt, DFRWS 2008 [slides]
- Forensic Analysis of the Windows Registry, Peter Davies, Computer Forensics: Coursework 2 (student paper)
- A Windows Registry Quick-Reference, Derrick Farmer, Burlington, VT.
- The Windows Registry as a forensic resource, Digital Investigation, Volume 2, Issue 3, September 2005, Pages 201--205.
- Forensic Analysis of the Windows Registry, Lih Wern Wong , School of Computer and Information Science, Edith Cowan University
Open Source
- regviewer -- a tool for looking at the registry.
- RegRipper --- "the fastest, easiest, and best tool for registry analysis in forensics examinations."


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This tutorial, "Photoshop for Starters: Adding Frames and Borders to Your Images in Photoshop" was submitted by Olga Bogatyrenko of www.chasingmoments.com
Olga writes:
This tutorial offers two basic strategies to add borders to your images. The two strategies represent two distinct logics of achieving the same result: (1) creating a mat above your image and cutting out an opening in it to see the underlying image, or (2) modifying the canvas that underlies your image. The choice of the option depends on the image you have.
If you already have an image that is perfectly cropped and framed and you like it as is - proceed to option 2 below (easiest way to add a border in 2 easy steps). If your image needs some cropping, go ahead with option 1. Of course you can just crop your image and go to option 2!
Option 1: If your subject matter is not too tight for cropping - overlay a "mat" above your image
Step-by-step summary
- Decide on your preferred output size (if you are adding borders for printing) and set the dimensions of your crop toolOR crop down to your favorite composition (for display on the web). Don't crop too tight as you'd need some extra space for the borders.
- Create a new layer
- Fill the new layer with your preferred border color.
- Keeping the new layer active, make a rectangular selection using the marquee tool and detele it.
- Flatten the image. Voi la.
Sizing and cropping your images
Most of you probably just want to print a 4*6 or a 5*7 or an 8*10 of your favorite photo with some sort of border added to it. What you have to remember is that to make sure that your image prints exactly the way you want it to print, without getting cut off on a side or at the bottom, you must make sure that the photo you got from your camera has the right dimensions for printing. If that is not the case, you will have to crop it down to the right size.
Crop your image
I have this picture of my cat Daisy (above) that I want a 5*7 print of, with a nice border of course. Step one, select the crop tool and set its dimensions to 7 inches for widths and 5 inches for height. Then, start at the corner and drag the crop tool across the picture. You will see that the area that you drag over "opens up" and becomes fully visible. Some parts of the picture will remain shaded - these are the areas that will be cut off after you hit "enter" to make your selection. Experiment with the crop tool until you are happy with your final selection.
I like a tightly cropped close up of my image to emphasize Daisy's face and her incredible whiskers:
After you are done cropping, it is time to start adding the border to your image. The steps that we do in photoshop follow the logic of "matting" a picture if you were to frame it for display on your wall: you have a print out of your image and you overlay a mat with a cut-out window above it! That is exactly the effect that photoshop achieves when you create a new layer and "cutout' a part of it to make the underlying image visible.
Let's get started.
... continues on the next page!


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Former Texas Rep. Ron Paul responded to the murder of former Navy SEAL and legendary sniper Chris Kyle at the hands of another Iraq War veteran by tweeting: "Chris Kyle's death seems to confirm that 'he who lives by the sword dies by the sword,'" Paul overlooked the fact that the death of nearly every other combat veteran, including former snipers, illustrates the opposite.
Now, Eliana Johnson reports that Paul has explained his idiotic and inappropriate comment. His latest offering on the subject states:
As a veteran, I certainly recognize that this weekend's violence and killing of Chris Kyle were a tragic and sad event. My condolences and prayers go out to Mr. Kyle's family. Unconstitutional and unnecessary wars have endless unintended consequences. A policy of non-violence, as Christ preached, would have prevented this and similar tragedies.
He has a point. If there were no violence, there would be no violence.
As Eliana concludes, "Mohamed Morsi may have given Ron Paul a few lessons on how to explain away impolitic remarks."


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The Accidental City: Improvising New Orleans by Lawrence N. Powell. Harvard University Press, 2012. Paper, ISBN: 9780674059870. $29.95.
In The Accidental City: Improvising New Orleans, Lawrence Powell describes the history of New Orleans, from the personal ambition and political intrigue that led to the founding of the French trading center near the Caribbean Sea in the swampy scrap of land between Lake Pontchartrain and the Mississippi River up until the War of 1812. Improvising New Orleans is both a cultural and a political history of the city, but Powell retains as a theme the importance of geography in the development of the city's landscape, as problems of climate greatly impeded early settlement. The first few chapters seem semi-biographical, as Powell credits the early population growth and French acceptance of New Orleans as its trading center almost entirely to the ambition of one man, Jean-Baptiste Le Moyne, Sieur de Bienville.
Bienville's ability to realize his designs for the city of New Orleans derive from his own capabilities as an explorer, his facility in negotiating with the local Indian tribes, the aimless colonial policy of a French government that focused its attention on more profitable colonies elsewhere. His zealous and sometimes extralegal efforts to establish New Orleans as the primary city of French Louisiana bore fruit; the French crown accepted the location as a fait accompli after Bienville made it the population center of the colony, funneling people in from Mobile, Pensacola, and other towns in the area with promises of lands and slaves. Had Bienville not built the population without royal approval, Natchez or a location on Bayou Manchac most likely would have been chosen, as they would not have required the constant war with the environment that the denizens of New Orleans had to fight.
Because of the insalubrious climate and the lack of economic prospects (Louisiana grew only indigo and an inferior grade of tobacco) New Orleans struggled to maintain its population, so once the French crown acknowledged New Orleans as its trade center, they populated it largely with forçats, criminals and prostitutes that had been forcibly expelled from France (69). The importation of slaves from Africa also helped to build the city, in both population and infrastructure, as Africans helped build the levies and drainage canals of the city as well as pioneering a rice economy (73-74). With the massive importation of slaves that brought important skills, many white craftsmen fled the city along with the indentured servants and forçats that escaped as soon as their contracts or sentences or expired, leaving Louisiana with a black majority (77). A later creation of a black militia, freed from bondage in order to fight wars with Indians, would lead to New Orleans' famous caste of gens de couleur libre (free people of color), aided and abetted by the Spanish government's relaxed manumission laws in the years of colonial rule by Spain (87-88, 282). This class system served as a unique example of race relations in North America and was vastly important to the culture and development of New Orleans, but Powell may have overstated its importance on a global level when he claims that the races and ethnicities that made up the population "were forced to crowd together on slopes of the natural levee and somehow learn to improvise a coexistence whose legacy may be America's only original contribution to world culture" (163).
Though many Americans undoubtedly would object to the notion that no one outside of New Orleans made any original contributions to world culture (whatever that may mean), Powell is not wrong in emphasizing how unusual the culture of the city was. The Ursuline Sisters, a Catholic order, complicated gender relations by helping to educate women until their literacy rate exceeded that of men in the 1760s (163). White men often neglected to practice their Catholicism, and local blacks filled their pews until New Orleans's Catholicism was largely black and female (267). Catholicism further merged with African culture in the creation of New Orleans voudou, further complicating issues of race and religion (265).
Powell concludes his narrative with the years between the Louisiana Purchase and the War of 1812, as the New Orleans elite had to learn to adjust to the rule of a new nation that often rejected their influence and did not understand the nuances of the city's culture. His chosen stopping point in the history of New Orleans is one of adjustment; in the years following the War of 1812, New Orleans became consolidated into the antebellum South, though still retaining much of the whimsy and cultural abnormalities that made it unique.
Powell's biggest flaw is his penchant for overstatement and exaggeration. Furthermore, his theme and title revolve around the idea that New Orleans was improvised rather than planned, and "solutions to foreseeable problems usually surfaced as afterthoughts" (49-50). He builds an impressive case for this, but fails to distinguish it from any other developing city. However, he does give an impressive narrative of the first two hundred years of the city's history, explaining the most important events and filling in the gaps between, all the while addressing a complicated political and social system. Though for the most part Powell writes with an easy style that captures the reader's interest, his attempts to engage the audience at times confuse his narrative, especially during the occasional unexpected divergences from chronological order, which complicate an already complex story. Inane metaphors and colloquialisms would distract the reader less if they appeared with less frequency. Within the first five pages, Powell not only refers to New Orleans as "the drain plug in an immense bathtub" but also compares the Mississippi River to "a garden hose that had been turned on high and dropped accidentally on the lawn" (3, 5). Despite these problems, The Accidental City is a compelling narrative that explains the background of one of America's most unusual cities.
Madeleine Pierron Patrick University of Georgia
Madeleine earned her BA at UNC Chapel Hill and is currently a graduate student at the University of Georgia studying disease, stigma, and quarantine. She is currently writing her MA thesis on patient-activism in the national leprosarium in Carville, Louisiana.


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Goldeyes Take Series From Canaries
WINNIPEG, Manitoba. – The Sioux Falls Canaries dropped an 8-1 matinee to the Winnipeg Goldeyes on Thursday afternoon, losing the rubber game of a three-game series at Shaw Park.
Starting pitchers from both sides turned in quality starts, but Edgar Osuna (2-1) bested Ben Moore (7-4) with 6 1/3 innings on three hits and one run in his third start of the season. The Goldeyes bullpen shut out the Canaries the rest of the way.
Sioux Falls (27-38) scored first on Cory Morales' RBI single in the third inning, but Winnipeg rattled off eight unanswered runs to run away with the game. Luis Alen tied the game a base hit in the fourth, and Fehlandt Lentini drove in the go-ahead run against Moore with the sixth. Alen followed with another RBI knock to make it 3-1.
Moore exited after the sixth inning, and the Canaries bullpen gave up five runs in the seventh eighth innings. Alen was 3-for-4 with two RBI, and Casey Haerther was 2-for-4 with a two-run double. Winnipeg (31-31) cracked 16 hits in all, 14 of which were singles.
Moore gave up three runs and 10 hits. He did not walk anybody and struck out a season-low three batters.
The Canaries begin a three-game road series against the Lincoln Saltdogs at 7:05 p.m. on Friday.
Courtesy: Sioux Falls Canaries


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Gus And "Dynamite" Guy's Tosh.0 AppearancePosted by jstevrtc on June 3rd, 2011
In case you missed it last week, the great Gus Johnson made an appearance with the original "Boom Goes the Dynamite" guy — his real name is Brian Collins, by the way — on that Comedy Central show Tosh.0 that a lot of people seem to love:
Hmm. Those scrolling table adverts were overkill, and we're not sure what's funny about suicide bombing (we get it, it's dynamite), but it was good of Gus to show up and play along. And full credit to Collins for not throwing the telemprompter operator from his infamous video under the bus, for being a good sport, and for gettin' back up on the horse. Sort of.
One last thing: Daniel. Dude. When you're standing there doing your studio bits, move your arms more. It's weird.


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Please Press 'Ctrl + F' to locate your battery number or Machine Model.
If you can not find your part number and model on our site, please do not hesitate to contact email@example.com
Order by your Machine Model No.
Order by your Battery Part No.
Breaking In New Batteries - new batteries come in a discharged condition and must be fully charged before use. It is recommended that you fully charge and discharge your new battery two to four times to allow it to reach its maximum rated capacity.
Preventing the Memory Effect - Keep your battery healthy by fully charging and then fully discharging it at least once every two to three weeks. Exceptions to the rule are Li-ion batteries which do not suffer from the memory effect.
Keep Your Batteries Clean - It's a good idea to clean dirty battery contacts with a cotton swab and alcohol. This helps maintain a good connection between the battery and your portable device.
Exercise Your Battery - Do not leave your battery dormant for long periods of time. We recommend using the battery at least once every two to three weeks. If a battery has not been used for a long period of time, perform the new battery break in procedure described above.
Battery Storage - If you don't plan on using the battery for a month or more, we recommend storing it in a clean, dry, cool place away from heat and metal objects. NiCad, NiMH and Li-ion batteries will self-discharge during storage; remember to break them in before use. Sealed Lead Acid (SLA) batteries must be kept at full charge during storage. This is usually achieved by using special trickle chargers. If you do not have a trickle charger, do not attempt to store SLA batteries for more than three months.
More knowledge about battery and charger ...


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Gareth Pugh
Gareth Pugh is a fashion designer who has received global recognition for both his outlandish clubwear and his novel approach to redefining modern luxury.
Born in Sunderland, he studied on the Art Foundation course at City of Sunderland College and completed his degree in Fashion Design at Central St Martins in 2003. During a work placement assisting Rick Owens at luxury furrier Revillon, Pugh met Michelle Lamy, the Parisian fashion consultant largely responsible for the commercial ascent of the Owens label. In the Autumn of 2006, Lamy became official backer to Pugh, their collaboration marking a more luxurious direction in his work with the introduction of cashmere, leather and mink to collections.
Pugh's designs such as his famous inflated balloon garments are inspired by shape, proportion and process. He has shown at London Fashion Week as part of Fashion East and was awarded New Generation sponsorship to show in Autumn/Winter 2006. Pugh has collaborated with magazines including Arena Homme+, Self Service, CENT, i-D and Dazed & Confused. In 2004, Pugh's 'inflatable creatable' installation was chosen as the sculptural centre piece for a Dazed & Confused exhibition showcasing designers including Stella McCartney, D&G and Hussein Chalayan. Pugh also regularly works with Judy Blame, who designs exclusive jewellery pieces to accompany his collections.
In 2008, Pugh received the ANDAM prize, and began to show in Paris from the S/S 2009 season. Pugh's designs are stocked in Side by Side in Japan, Seven and Opening Ceremony in New York, and in London by Browns and Dover Street Market.
Gareth Pugh is represented by Karla Otto +4420 7287 9890
- Gareth Pugh creates a fashion show.
- Gareth Pugh creates an interview.
- Gareth Pugh features in a project.
- Gareth Pugh creates a fashion film.


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The IRONMAN Foundation Gives Back to the Lake Placid Area
The IRONMAN Foundation has provided more than $1.5 Million in charitable givebacks to the greater Lake Placid Community as part of IRONMAN Lake Placid
TAMPA, Fla. (July 24, 2013) – The IRONMAN Foundation Community Fund will give $55,000 in grant funding to non-profit groups in the greater Lake Placid community as part of the 2013 IRONMAN® Lake Placid triathlon. The IRONMAN Foundation's contribution will provide support to non-profit needs and initiatives within the local community. With the 2013 donations from the IRONMAN Foundation, a total of over $1,500,000 has been given to support the needs of the community since the first IRONMAN Lake Placid event in 1999.
The IRONMAN Foundation will donate $5,000 to the Lake Placid Central School to support a technology project to better equip classrooms with new digital classroom projectors in elementary schools. Additionally, with many of the first responders (Police, Fire and EMS) being volunteer based, the Foundation will allocate an additional $10,000 in donations to the volunteer departments across the region. The IRONMAN Foundation will provide $40,000 in grant donations to local non-profit groups whose organizations have a volunteer component.
The IRONMAN Foundation also provides registered athletes with the platform to fundraise for the Foundation or a non-profit beneficiary of their choice as they train for their IRONMAN event. More than 300 athletes are registered as IRONMAN Foundation athletes for IRONMAN Lake Placid and many have signed up to participate in The IRONMAN Foundation's "Your Journey, Your Cause". Through their participation with the Foundation these athletes have been touched by something greater than themselves and are giving back to non-profit organizations to make their race experiences more than just crossing the finish line – they are racing for a cause. Collectively they have raised over $250,000 for their respective causes. The IRONMAN Foundation featured athlete for Lake Placid is Michael Delgado, a firefighter from West Islip, N.Y. who has raised $7,000 for the Lake Placid Community.
Debuting this year at IRONMAN Lake Placid is the IRONMAN Foundation Newton Running Ambassador Triathlon Team. The goal of the team is to have athletes share the concept of "service through sport and commitment to community." A total of 44 athletes were recruited to represent the team and share the goodwill of giving back to the community. Eleven members will be representing the team in Lake Placid and have identified the Ausable River Association as a beneficiary of the team. These team members will be participating in a community service project on July 25th in Keene Valley to help the Rivermede Farm River Restoration, with cleaning up some of the effects of recent flooding. Additionally, the Foundation team will support the Ausable River Association with a donation of funds raised by team members to be used toward completing the restoration.
For more information on IRONMAN and The IRONMAN Foundation, please visit www.ironman.com and www.ironmanfoundation.org.
For media related inquiries, please contact .


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"Argo" tops box office for first time
It took three weeks, but "Argo" finally found its way to the top of the box office.
The Warner Bros. thriller from director and star Ben Affleck, inspired by the real-life rescue of six U.S. embassy workers during the 1979 Iranian hostage crisis, made nearly $12.4 million this weekend, according to Sunday studio estimates. "Argo" had been in second place the past two weeks and has now made about $60.8 million total.
Debuting at No. 3 was the sprawling, star-studded "Cloud Atlas," which made a disappointing $9.4 million. The nearly three-hour drama, also from Warner Bros., was co-directed by siblings Lana and Andy Wachowski and Tom Tykwer and features an ensemble cast including Tom Hanks, Halle Berry and Hugh Grant playing multiple roles over six story lines.
Dan Fellman, head of distribution at Warner Bros., said the studio thought there might be a good chance of "Argo" coming out on top this weekend.
"We're thrilled. An accomplishment like that is well deserved, they don't happen very often. You would probably have to do a lot of searching to find a movie that opened in wide release to have two No. 2 weekends in a row and hit No. 1 in the third week," Fellman said. "It's a tribute to the film. Word-of-mouth has taken over the campaign."
On the flip side, Fellman acknowledged that "Cloud Atlas" underperformed compared to hopes that it would end up in the $11-12 million range domestically. The movie had an estimated budget of $100 million. But he pointed out that it had a higher per-screen average than any other film opening in the top 10 with $4,681.
"We did very well on the East and West coasts in a number of major cities," he said. "We're challenged in the Midwest and the South."
It was a soft weekend all around, though, with several newcomers opening poorly, Hollywood.com box-office analyst Paul Dergarabedian pointed out. The horror sequel "Silent Hill: Revelation 3-D" from Open Road Films debuted at No. 5 with $8 million and the Paramount Halloween comedy "Fun Size" arrived in 10th place with just over $4 million. "Chasing Mavericks," an inspirational surfing drama from Fox 2000, didn't even open in the top 12 - it came in at No. 13 with $2.2 million.
The World Series might have been a factor in keeping folks away from the theaters; also, potential moviegoers along the East Coast in the path of Hurricane Sandy might have stayed home this weekend.
"The whole marketplace felt more like September than October. Back in September, we had four down weekends in a row. There was no momentum in the marketplace," Dergarabedian said. "When a holdover is No. 1, it reflects a lack of strength in the marketplace. Every week should have a new movie topping the chart."
As for the philosophical, centuries-spanning "Cloud Atlas," he said: "To have a) a big budget, b) Tom Hanks and c) it's a big, epic film, it doesn't necessarily follow that it's going to be a big box office hit. I admire that they went for it."
But there's hope on the horizon with the animated comedy "Wreck-It Ralph" coming next weekend, the latest James Bond film, "Skyfall," opening Nov. 9 and the final installment in the "Twilight" saga due out Nov. 16. "Skyfall" opened this weekend overseas with a whopping $77.7 million in 25 countries.
"This is just one of those box office weekends we'd rather forget," Dergarabedian said. "Unless you're `Argo.'"


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Store features self-service washing stations; one in Darien
Pet Valu has location in Darien
After Kate DeBrino of Westport washed Coco, her Jack Russell terrier, in one of three washing stations at the back of the Pet Valu in Norwalk Saturday, June 8, during its grand opening event, she said it was "a great experience."
"I would definitely recommend it, especially for the cost, and it's an easy thing to do yourself," she said. DeBrino said she used to wash Coco at her home, but the bathroom got filled with hair, and cleaning up was a chore.
"You don't have that here," she said. "We would definitely bring her back here."
Pet Valu, at 55 Westport Ave., drew a large crowd to its new Norwalk store.
MJ Giordani, a district manager at the Wayne, Pa.-based chain of pet supply stores, said the store at 55 Westport Ave. was the company's 104th and that Pet Valu is opening more stores in Fairfield County and Long Island, N.Y., this summer. The stores are now mostly in Pennsylvania, New Jersey, Virginia and Maryland.
"We are entering into the Fairfield County market," Giordani said.
More InformationFact box
The chain opened a Ridgefield store at Copps Hill Plaza on Danbury Road a month ago and a location in Darien's Goodwives Shopping Center on Old Kings Highway North two weeks ago. "We do a lot of research before we go into a market, and we felt this market could support another pet store."
Giordani said Pet Valu is different from other pet supply stores because it has stations where customers can bring their pets and wash them for a $10 fee.
"For $10, you can wash your own dog or any type of pet. We provide the shampoo, aprons, towels and dryers, and the best part is, we clean up after you," she said. "We have a lot of people that come in with their kids and wash their dogs."
Norwalk residents Jon Rothenberg and his girlfriend Sindy Lighthouse, who washed their 60-pound mutt, Safi, said they enjoyed the self-wash feature as well. "It's better than our own house," Rothenberg said.
Lighthouse said the self-wash feature, where pets stand in large sinks and are then dried with towels and air hoses, was easy and saved them money. She said Safi handled the experience well.
"Once she knew we were staying with her and washing her, she was much better. She stopped shaking and smiled," Lighthouse said.
Lighthouse said they also buy Safi's dog food at Pet Valu, which had its soft opening two weeks ago, and that she liked the atmosphere of the store.
"The atmosphere here is very nice. When you walk in, it's really warm and the manager is really friendly and knowledgeable," she said. "I feel like you would get more advice " than the other places."
Giordani said Pet Valu's Norwalk store has six full-time and part-time employees and that they go through pet nutrition training via an online course from the University of California at Davis so they can help customers decide which pet food to buy. The store also has a full-service groomer and that some customers on Saturday, after washing their pets, brought them to the groomer to get their nails clipped.
Representatives of Bully Breed Rescue of New Canaan also were on hand at the opening. The organization brought two pit bulls to the store to see if anyone was interested in adopting them.
Heidi Lueders, president of Bully Breed Rescue, said a lot of people liked meeting Beau, 3, and Seven, 2, though no one as of early Saturday afternoon had expressed interest in adopting them.
"People definitely wanted to pet him and hang out with him," Lueders said of Beau, the larger of the two dogs. "The positive response from people has been great. Everyone has touched them and loved them, and the dogs have been great as well."
Giordani said Pet Valu doesn't sell pets, but plans to have a rescue organization at the store every weekend, depending on the rescue organizations' availability. "We plan on working with all of the rescues in the area -- dogs, cats, it could be anything," she said.
For information about store locations and hours, check the website, www.PetValu.com.


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Help Your Back Pain with the McKenzie Method
Back pain is a real problem for millions of Americans. In fact, it is estimated that 50 to 75 percent of adults will experience back pain at some point in their lives(1). Some people will have stiffness in their backs, while others may have radiating leg pain, weakness or altered sensation. Those with back pain have an increased chance of the symptoms recurring.
If you suffer from back pain, there is hope. One treatment option for back pain is the McKenzie Method.
The development of the McKenzie Method for the evaluation and treatment of back pain began when Robin McKenzie, a physical therapist from New Zealand, made an observation. McKenzie had a patient lay on his stomach in an extended position. The patient, who had dealt with back pain and leg pain for ten days, found the symptoms in his leg disappeared and the symptoms moved into his back. McKenzie used this observation and spent the rest of his career studying back pain. He found specific movements and postures could rapidly eliminate symptoms.
Today, the McKenzie Method has developed into an international institution that educates practitioners and patients about how to reduce and eliminate back pain.
This approach is different from other treatments. It does not advocate the use of passive treatments, such as ultrasound, hot or cold packs. Rather, it requires the patient's active movements to reduce symptoms. The goal is to educate the patient about what positions will reduce and eliminate the back pain. Once the symptoms are gone, the patient is encouraged to resume normal activities and to extend and flex the spine.
Here is what you can expect with the McKenzie Method:
• An evaluation by a McKenzie-trained therapist begins with an interview, where you are asked which positions make your back pain feel better or worse.
• Next, repetitive movements of the spine are examined and a directional preference is determined. The directional preference is the movement that moves the pain to the center of the spine.
• Based on the therapist's findings, you will be asked to perform one exercise repetitively throughout the day. Some may be instructed to flex or extend the spine, while others may perform right- or left-lateral movements.
• Once your back pain is abolished and normal motion is achieved, you will be instructed in recovery of function exercises and ways to prevent future episodes.
The McKenzie Method can also be applied to cervical and extremity pain.
Ultimately, the McKenzie Method empowers the patients to heal themselves and not to rely on health-care professionals for future episodes. For more information on the McKenzie Method, or to find a McKenzie-certified physical therapist near you, visit http://www.mckenziemdt.org
Susan Lawfer is a McKenzie-certified therapist. She practices at Good Shepherd Physical Therapy-Palmerton.
(1) The Lumbar Spine Mechanical Diagnosis & Therapy Volume one
Robin McKenzie Stphen May Spinal Publications New Zealand Ltd Waikanae, New Zealand 2003.


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Jump to navigation
The Hagley Digital Archives provides online access to selected items from the Hagley Library's collection of images, documents, and publications related to the history of business, technology, and society.
Du Pont Automobiles: The DuPont Car, part 2
Du Pont, E. Paul (Eleuthere Paul), 1887-1950
Wilson, D.C.
Du Pont Motors, Inc.
Published in "The Antique Automobile."
du Pont family
photographic prints
still image
1 gelatin silver print : b&w ; 8 x 10 in.
reformatted digital
Audiovisual Collections and Digital Initiatives Department, Hagley Museum and Library
Du Pont Motors, Inc. photographic reproductions (Accession 1979.285)
GL Box 3
[Description and dates], Hagley ID, Box/folder number, Du Pont Motors, Inc. photographic reproductions (Accession 1972.285), Audiovisual Collections and Digital Initiatives Department, Hagley Museum and Library, Wilmington, DE 19807
Access to this item is provided for educational and research purposes only. The user assumes responsibility for obtaining permission from the copyright holder to publish or distribute this image. If you would like more information, please contact firstname.lastname@example.com


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We've tallied up our top sellers for the year at Amoeba Hollywood and Amoeba.com, including CDs, vinyl and downloads. Take a look below at what Amoeba shoppers picked up in 2014.
1. Arctic Monkeys - AM
Arctic Monkeys megahit fifth LP from 2013 continued selling right into 2014 on the strength of hits like "Snap Out of It."
2. Jack White - Lazaretto
Jack White's experimentally bluesy second album helped his legion of fans grow larger by the day.


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Who's Ready or Getting Ready?
I drew my first choice. 2nd Season Putnam Co. North Zone
I'll usually go thru my stuff and gather my calls, shells, Chair, Cushion, and Misc. Things I bring out to the Ground Blind.
I like to reorganize and make sure all is there and if I need to replace anything I can take care of it before season gets here.
Maybe catch a Sale!
Good Luck to All and Be Safe!!


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I just try to figure what type of VPS is good for my magento site. I am having many magento sites and I am on plan to move all of them to one VPS. Any idea what VPS configuration I should choose. Maybe 1GB RAM and 20 GB HDD?
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Thank you for visiting this Job Corps Website and reviewing our privacy and security statement. Job Corps is strongly committed to maintaining the privacy of your personal information and the security of our computer systems. With respect to the collection, use and disclosure of personal information, Job Corps makes every effort to ensure compliance with applicable federal law, including, but not limited to, The Privacy Act of 1974, The Paperwork Reduction Act of 1995, and The Freedom of Information Act.
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Super soft fabric headbands are made of the finest available materials on the market. Comfortable and ultra-stylish, the EZ Bandz are easy to use. Just slip them over your head and slide them up to your forehead, a truly easy way to manage your hair.
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Reviewed by Jacqueline M. (age 8)
The illustrations looked real. The animals had good expressions on their faces. The drawings were exciting.
I liked this book because it was about being kind to other people. It teaches you not to tease other people.
My favorite part was the end when he said the magic is in you.
I recommend that people who are little read this book because it has rabbits and zebras and is magical. You will have a lifetime of rabbits in this book.


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Upcoming ARISS Contact Schedule as of 2002-02-18 07:00 UTC The ARISS (a joint effort of AMSAT, the ARRL, NASA, the ARISS international partners including Canada, Russia, the European Partners, and Japan) operations team wishes to announce the following very tentative schedule for ARISS school contacts. This schedule is very fluid and may change at the last minute. Remember that amateur radio use on the ISS is considered secondary. Please check the various AMSAT and ARISS webpages for the latest announcements. Changes from the last announcement are noted with (***). Also, please check MSNBC.com for possible live retransmissions (http://www.msnbc.com/m/lv/default.asp). Listen for the ISS on the downlink of 145.80 MHz. ISS Expedition 4 hams: Yuri Onufrienko RK3DUO Carl Walz KC5TIE Dan Bursch KD5PNU Oberschule fuer Geometer "Peter Anich", Italy 1st choice Thursday 2002-02-21 15:52 UTC telebridge via NN1SS (***) 2nd choice Friday 2002-02-22 12:35 UTC telebridge via VK5ZAI (***) Kursk's Technical University, Kursk, Russia; direct via RW3WWW 1st choice Thursday 2002-02-28 09:21 UTC 72 degree direct 2nd choice Tuesday 2002-02-26 09:43 UTC 75 degree direct Harrogate Ladies College, Harrogate, UK; direct via GB2HC 1st choice: Thursday 2002-03-07 08:43 UTC (55 deg peak) 2nd choice: Tuesday 2002-03-05 09:07 UTC (56 deg peak) Deep Creek Elementary School, Oregon USA; direct via K7RAT 1st choice: Wednesday 2002-03-06 18:59 UTC (59 deg peak) 2nd choice: Monday 2002-03-04 19:22 UTC (42 deg peak) Quogue Union Free School District, New York, USA; direct via N2RBU TBD Audio via IRLP http://live365.com/stations/253404 Woodland Middle School, East Meadow, NY direct via KA2EJD Week TBD Caribbean Preparatory School San Juan, Puerto Rico Week TBD Shenandoah Elementary School, Florida, direct via KG4IZR Week TBD Lucee Jeanne D'Arc, France and Ecole Louis Pergaud, France Week TBD Zeehan Primary, Zeehan, Tasmania, Australia; direct via VK7KHZ Mid March 2002 Currently the ARISS operations team has a list of over 40 schools that we hope will be able to have a contact during 2002. As the schedule becomes more solidified, we will be letting everyone know. Current plans call for an average of one scheduled school contact per week. 73, Charlie Sufana AJ9N One of the ARISS operation team mentors ---- Via the sarex mailing list at AMSAT.ORG courtesy of AMSAT-NA. To unsubscribe, send "unsubscribe sarex" to email@example.com
AMSAT Home


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Multiple Complaints As Online Census Site Crashes
Australia's first online census has had a rocky start with some people experiencing website problems while the hotline has become overloaded with calls.
While more than 1.3 million have successfully completed the Australian Bureau of Statistics' online form on Tuesday, many have experienced website crashes or error messages and taken to social media to complain.
The ABS & Census websites are currently experiencing an outage. We're working to restore the service. We will keep you updated. Thank you.— Census Australia (@ABSCensus) August 9, 2016
One Facebook user said "is it just me or is the census offline?" while others vented their frustration using the hashtag #Censusfail on Facebook and Twitter.
"The #census2016 site is down. A quick census of the people in my house revealed no one was surprised to hear this," Facebook user Tom Taylor said.
The ABS has responded by advising callers to wait until Wednesday to contact the hotline "when (they) expect calls to reduce", assuring people they will not be fined if they do not complete their census on Tuesday night.
.@SmartState1 says the #censusfail calls into question the competence of @ABSCensus https://t.co/r9LjH79sgg #census https://t.co/VDRnSQhu41— Sky News Australia (@SkyNewsAust) August 9, 2016
The 2016 census has been fraught with contention after it was discovered the ABS would be holding onto personal data for four years instead of the standard 18 months.
However, the ABS has promised private information will not be released.
The promise has come after several senators, including independents Nick Xenophon and Jacqui Lambie and Greens Scott Ludlam and Sarah Hanson-Young, vowed to risk the $180-a-day fine by withholding their names and addresses amid privacy concerns.
#ThisIsAustralia Imagine how much faster Census 2021 is going to be with copper #NBN #CensusFail #fraudband #auspol pic.twitter.com/B8OtYNeEWG— Andrew Heslop (@AndrewHeslop) August 9, 2016
Former NSW deputy privacy commissioner Anna Johnston is refusing to fill in the census at all, despite census head Duncan Young repeatedly promising that everyone's data will remain top secret.
"Hand on heart, the security set-up in order for people to submit their information - it's encrypted all the way through from their browsers into the ABS's internal environment," he said.
"Then we go through the process of separation. The information is isolated so people who can access names can't access the rest."
About 24 million people from 10 million households are expected to complete the compulsory survey.