text:
Latin/Supine

The supine is a verbal noun. In ordinary verbs it is formed by adding -tum to the present stem, with the modification of e to i in the second conjugation (mone- > moni-)

When a supine is translated to  English, the suffix -tum turns into -tion. Here are some examples.

sedeo	I sit	sessum	session informo	I inform	informatum	information traho	I pull	tractum	traction moveo	I move	motum	motion dico	I speak	dictum	diction

There are lots of words in Latin that end in -um; the supine is just one of them.

title: Latin/Supine


text:
Traditional Chinese Medicine/Shi Gao

Name Means:
 * Shi-Stone
 * Gao-Paste

English Name:
 * Gypsum

Chinese Name:
 * 石膏 (Pinyin:shí gāo)

Latin Name:
 * Gypsum Fibrosum

Taste & Temperature:
 * ../Gan-Sweet/
 * ../Xin-Spicy/
 * very ../Han-Cold/

Channels:
 * Hand Tai Yin of Lung
 * Foot Yang Ming of Stomach

Actions & Indications:
 * Clear Heat & Purge Fire
 * Big 4 symptoms of Qi level Heat (indicates invasion of Yang Ming):
 * Big Fever
 * Big Thirst (drink ice water)
 * Big Sweating (Heat pushes sweat out)
 * Big Pulse (very strong)
 * clear Excess Lung Heat
 * clear blazing Stomach Heat (for toothache)
 * absorb exudation for eczema, burns, and ulcerated sores (calcined, topically)

Contraindications:
 * Spleen/Stomach deficient Cold
 * pulse is minute
 * Yang deficiency
 * Yin deficient Heat (b/c body weak)

Dosage:
 * 3-10 qian (9-30 grams)
 * up to 30 qian (90 grams)

Cooking:
 * crush
 * cook 30 minutes longer

back to:
 * ../Qing Re Hie Hu/
 * ../TCM Materia Medica/

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Traditional Chinese Medicine/Shi Gao


text:
Traditional Chinese Medicine/Zhi Mu

Name Means:
 * Zhi
 * Mu

English:
 * anemarrhena rhizome

Tastes & Temperature:
 * ../Ku-Bitter/
 * ../Han-Cold/

Channels:
 * Hand Tai Yin of Lung
 * Foot Yang Ming or Stomach
 * Foot Shao Yin of Kidney

Actions & Indications:
 * Clear Heat & Drain Fire
 * nourish Yin, moisten dryness for Lung/Kidney Yin Deficiency with Heat
 * generate fluids and clear Heat

Contraindications:
 * Spleen/Stomach Deficient Cold
 * diarrhea due to Spleen Deficiency

Dosage:
 * 2-4 qian (6-12 grams)

back to:
 * ../Qing Re Hie Hu/
 * ../TCM Materia Medica/

title: Traditional Chinese Medicine/Zhi Mu


text:
Traditional Chinese Medicine/Zhi Zi

Name Means:
 * Zhi-Gardenia
 * Zi-Seed

English Name:
 * gardenia fruit
 * Cape Jasmine fruit

Chinese Name:
 * 栀子 (Pinyin: zhī zi)

Latin Name:
 * Fructus Gardeniae Jasminoidis

Taste & Temperature:
 * ../Ku-Bitter/
 * ../Han-Cold/

Channels:
 * Hand Tai Yin of Lung
 * Hand Shao Yin of Heart
 * Foot Yang Ming of Stomach
 * Foot Jue Yin of Liver
 * Hand Shao Yang of San Jiao

Actions & Indications:
 * Clear Heat & Drain Fire
 * eliminate irritability
 * drain Damp-Heat for jaundice
 * cool Blood and stop bleeding (charred)
 * reduce swelling and move Blood Stagnation due to trauma (powder, topically)

Contraindications:
 * Spleen/Stomach Deficient Cold
 * loose stool or loss of appetite due to deficient cold

Dosage:
 * 1-4 qian (3-12 grams)

Cooking:
 * crush

back to:
 * ../Qing Re Xia Huo/
 * ../TCM Materia Medica/

title: Traditional Chinese Medicine/Zhi Zi


text:
Traditional Chinese Medicine/Dan Zhu Ye

Name Means:
 * Dan-Bland
 * Zhu-Bamboo
 * Ye-Leaf

English Name:
 * lophatherum stem and leaves

Chinese Name:
 * 淡竹叶 (Pinyin: dàn zhú yè)

Latin Name:
 * Herba Lophatheri Gracilis

Taste & Temperature:
 * ../Gan-Sweet/
 * ../Dan-Bland/
 * ../Han-Cold/

Channels:
 * Hand Shao Yin of Heart
 * Hand Tai Yang of Small Intestine
 * Foot Yang Ming of Stomach

Actions & Indications:
 * Clear Heat & Drain Fire
 * eliminate irritability
 * promote urination & clear Damp-Heat
 * clear Heat and promote urination

Caution:
 * Spleen/Stomach Deficient Cold
 * pregnancy

Dosage:
 * 2-3 qian (6-9 grams)

back to:
 * ../Qing Re Hie Hu/
 * ../TCM Materia Medica/

title: Traditional Chinese Medicine/Dan Zhu Ye


text:
Buddhist Philosophy/Yinyana

MAY TRE YA

OM TRE YA OM

YA OM MAY YA

HUM

OM YA HA HUM

Buddhism as a form moves from realization to crystallization

Diamond teachings and other hardening's are the inevitable outcome

In Tantra developments a concentrated relationship with an idealized Guru, Christ or Prophet should exist with a mature understanding of the fiction our mind creates.

The power and inspiration is real The source comes from our own creation

This fundamental difference between external reality and projected fantasy may lead to obsessive inclination and manipulation

If you can click your fingers and your deity is gone, then you are awake. Otherwise you are trapped by a benign demon of your creation.

In Buddhism, Truth is seen as personal and therefore ranges from belief in many gods to One God through to agnosticism and atheism. God is not a central issue in Dharma (Buddhist doctrine) being outside of genuine independent experience or comprehension. Of greater concern is one's actual knowable (and redeemable) situation. In other words how to improve the current experience for oneself and others without recourse to the fantasy of future lives, heavens, purelands or other escapist delusions for the spiritually fragile.

Spiritual faculties are discriminative without labels of personal preference Real perceptions express the positive in their inherent nature

As well as the obvious recognizable effects of the enlightened there is also the hidden or invisible legacy:

1. Improved and new behaviour:

a. social cohesion

b. psychological health

c. dispersion of negative into appropriate channels

2. New thoughts and ways of thinking

a. encouragement of learning

b. improvement of human aspiration and potential

c. development of deeper understanding on all levels

3. Collection, concentration and dispersal of virtue

a. the store of goodness is attracted and accumulated

b. personal contact disperses the quality throughout

c. the sum total of goodness is increased

title: Buddhist Philosophy/Yinyana


text:
Traditional Chinese Medicine/Lu Gen

Name Means:
 * Lu-rush/reed
 * Gen-root/rhizome

English Name:
 * reed rhizome

Latin Name:
 * Rhizoma Phragmitis Communis

Taste & Temperature:
 * ../Gan-Sweet/
 * ../Han-Cold/

Channels:
 * Hand Tai Yin of Lung
 * Foot Yang Ming of Stomach

Actions & Indications:
 * Clear Heat & Drain Fire
 * clear heat and generate fluids
 * clear Lung Heat
 * clear Stomach Heat
 * encourage rash to surface
 * clear heat and promote urination
 * clear heat, relieve irritability and stop vomiting

Contraindications:
 * Spleen//Stomach Deficient Cold

Dosage:
 * 5-10 qian (15-30 grams)
 * up to 20 qian (60 grams)

title: Traditional Chinese Medicine/Lu Gen


text:
Traditional Chinese Medicine/Xia Ku Cao

Name Means:
 * Xia-Summer
 * Ku-Withered
 * Cao-Grass/Weed

English Name:
 * prunella
 * selfheal spike

Chinese Name:
 * 夏枯草 (Pinyin: xià kū căo)

Latin Name:
 * Spica Prunellae Vulgaris

Modern Research
 * Xia Ku Cao is "one of the most important herbal medicines in the treatment of pulmonary tuberculosis, mastitis, infectious hepatitis, and hypertension".
 * It contains several active components including "triterpenic acids and their glycosidic derivatives, phenolic acids, and saponins". Among these components, triterpenic acids "have demonstrated antiinflammatory, diuretic, antitumor, hepatoprotective, and anti-HIV properties".

Taste & Temperature:
 * ../Ku-Bitter/
 * ../Xin-Spicy/
 * ../Han-Cold/

Channels:
 * Foot Shao Yang of Gall Bladder
 * Foot Jue Yin of Liver

Actions & Indications:
 * Clear Heat & Drain Fire
 * Clear Liver Heat, brighten eyes
 * clear Heat and dissipate nodules
 * treat hypertension due to Liver Fire, Liver Yang Rising
 * treat hypertension

Contraindications:
 * Spleen/Stomach Deficient Cold

Caution:
 * Spleen/Stomach deficiency

Dosage:
 * 2-5 qian (9-15 grams)

back to:
 * ../Qing Re Xia Huo/
 * ../TCM Materia Medica/

title: Traditional Chinese Medicine/Xia Ku Cao


text:
Traditional Chinese Medicine/Jue Ming Zi

Name Means:
 * Jue-Realized
 * Ming-Bright
 * Zi-Seed

English Name:
 * cassia seeds
 * foetid cassia seeds

Latin Name:
 * Semen cassiae

Tastes & Temperature:
 * ../Ku-Bitter/
 * ../Gan-Sweet/
 * ../Liang-Cool/

Channels:
 * Foot Jue Yin of Liver
 * Foot Shao Yin of Kidney
 * Hand Yang Ming of Large Intestine

Actions & Indications:
 * improve eyesight and relax bowels
 * Clear Heat & Drain Fire
 * Clear Liver Heat & brighten eyes
 * clear vision, expel Wind-Heat
 * moisten intestines and move stool
 * prevent atherosclerosis, lowers both blood pressure & serum cholesterol
 * treat hypertension

Contraindication:
 * Spleen/Stomach Deficient Cold

Caution:
 * diarrhea
 * hypotension

Antagonizes:
 * ../Hua Ma Ren/

Dosage:
 * 3-5 qian (9-15 grams)
 * up to 10 qian (30 grams)

Notes:
back to:
 * ../Qing Re Xia Huo/
 * ../TCM Materia Medica/


text:
MediaWiki talk:Sidebar

Jguk activities
I have removed the "Help" section from the sidebar temporarily whilst it is tidied up so as to be useful.

I have also removed the "Random module" function as it doesn't really work for a wikibook. If we could make it direct to something at random that doesn't have a slash in it, then I'd support its return, Jguk 10:01, 20 March 2006 (UTC)

 * I agree that it would be nice to point at a random Wikibook, not just a random Wikibook module. I left it in earlier due to a suggestion on Staff Lounge that perhaps it shouldn't be removed.  Thanks, Jguk, for being bold on this issue.  --Rob Horning 12:46, 20 March 2006 (UTC)

I have been bold and added a new Wikistudy and Wikiprofessional section to the Sidebar. If you wish to discuss this, please do so on the Staff lounge. Many thanks, Jguk 18:35, 30 May 2006 (UTC)

Adding Cookbook
Should the Cookbook not go in the navigation box? --Swift 02:28, 23 August 2006 (UTC)
 * This is an interesting idea, as I believe the Cookbook is becoming more and more like a sister project (such as Wikijunior and Wikiversity have been) than simply another Wikibook. Still, this is the slippery slope that I want to avoid, as it doesn't seem reasonable to have every (even the "best") Wikibook on the sidebar.  How much is too much?
 * I would also strongly recommend bringing this up instead in the Staff Lounge if you really feel that this book belongs here, to try and get some other supporters of the idea to come forth and at least bring up valid points in support of adding the Cookbook or not. --Rob Horning 15:38, 23 August 2006 (UTC)

Wikiversity removed
...on request of the wikiversitans. -- SB_Johnny | talk 23:03, 27 October 2006 (UTC)

How to add "Create a Book" menu in SideBar
I added the collections extension to my mediawiki, and I get the "PDF version" link in the toolbox sidebar, but I am not getting the "Create a Book" menu. What do I need to do to get this?

Thanks! —Preceding unsigned comment added by DanRinkes (discuss • contribs) 15:13, 9 April 2009

 * You're probably looking for the MediaWiki wiki. This is Wikibooks, the Wikimedia Foundation project to provide a forum for collaborative authoring of educational content. For books on the MediaWiki software, see MediaWiki. --Swift (talk) 20:57, 9 April 2009 (UTC)

title: MediaWiki talk:Sidebar


text:
Harmonica/Advance Chords

While the true chords provided by harmonica is very limited, a player can play any chords as an arpeggio; that is to play the notes of the chord one after another. That being said, combine with the fact that some of the notes are close together and at the same direction already, allow one to play chords and rhytmn easily.

For example, On a C chromatic, in addition to the native C major chord and D-minor-6th chord:
 * G Major arpeggio: blowing the hole 3, then draw on 4 and 5.
 * F major arpeggio: drawing on hole 2 and 3, then blow on 4. *An F major-7th chord/arpeggio can be obtained with the addition of blowing hole 5 too.

However, some musicians, especially blues musicians, merely "suggest" the chord. For example, even in second position on a blues harp, there's no dominant-major (V) chords available (in the case of a C harp, the D major chord). So what they did are the following: Some will also do that for other chords even if it's available... For example, for G major chord on C diatonic, play only B-D (draw hole 3 and 4)
 * An octave on 1-4 draw to suggest V-chord
 * A 4-5 draw (D-F) to suggest a maj7 chord rooted on the V.

In terms of playing as a rhythm section, one approximate the chord by playing the notes of the chord in succession: for example, on a chromatic, when playing a G maj7th, one can go like this:

/  /-/    /   /-/ 3+ (4-5) (5-6) 3+ (4-5) (5-6)

Also, even with arpeggio, and have access to all the notes of the chords, a blues/jazz musician may not even play all notes of the rhytmn. For example, a standard 12-Bar blues have the following:

I7 / I7  / I7 / I7   / IV7 / IV7 / I7 / I7  / V7 / IV7 / I7 / I7-V7/

May be played like this: 2 3  4  3  / 2  3  4  3  /  2  3  4  3  / 2  3  4  3  / 1+ 2+ 3+ 2+ / 1+ 2+ 3+ 2+ /  2  3  4  3  / 2  3  4  3  / 1  2' 3" 2' / 1+ 2+ 3+ 2+ /  2  3  4  3  / 2  3  2' 1  /

Note that this use a normal major chord to simulate a seventh chord.

title: Harmonica/Advance Chords


text:
Wikibooks talk:Deletion policy/Archive 1

Note: To discuss deletion policy, please use Wikibooks talk:Deletion policy

Proposition
This page whilst fulfilling a useful and required role is also responsible for some decisions which are stifling creativity. I would therefore suggest that it becomes the object of a wiki research project to ensure creativity and reviewers are suitably encouraged and accomodated 82.69.58.117 16:13, 10 Nov 2004 (UTC)

 * Users of this site are continuously trying to make it better. It would be more helpful if you could give some suggestions for new policies. - Aya 19:10, 10 July 2005 (UTC)

Templates on this page
Both the VfD and speedy deletion pages appear on this page, which causes the page itself to be listed as VfD. Is there a way to include the templates without this happening? Should we just copy and paste the contents instead of including the templates? MShonle 19:08, 19 Feb 2005 (UTC)

I added these templates yesterday because it helps newbies understand what's going on with the templates. In answer to question on surpressing the categories, no, there is no way, and the demonstration of the candidates for speedy deletion template requires the use of the template because of the |reason thing. But it's not a big problem, they've done it on Wikipedia for a long time and I thought it wouldn't hurt us here. If you'll notice, I mentioned on the categories pages that neither of these are actually being considered for deletion- as I hope any admin would know anyway.--Naryathegreat 20:01, 19 Feb 2005 (UTC)

 * Hmm, it still seems a little sloppy. Why can't we just copy and paste the contents instead of actually using the templates themselves? (Also, remember it's just HTML generated in the end, the |reason thing is a red herring-- perhaps you don't know what I'm getting at?) The only disadvantage of copy and paste (which would *look* exactly the same as it does now) would be that if one changes, the other will need to change too. This seems far less of a problem than having the page actually be listed for deletion. MShonle 22:22, 19 Feb 2005 (UTC)

 * Fixed. The categories will still contain the templates, but there's no reasonable way around this - Aya 19:10, 10 July 2005 (UTC)

Images by User:Siegfried Petry

 * All images by User:Siegfried Petry that can be converted to HTML and TeX. There appear to be hundreds of them, so it will be a long time before these can be deleted. Guanaco 21:36, 21 Jun 2004 (UTC)
 * Not all of them can, but many could. One can look for them here: Special:Contributions/Siegfried_Petry -- mattrix 22:31, 1 Feb 2005 (UTC)

Orphaned pages
There are more than 500 orphaned pages, and many of them should be deleted. Some are not in English, so I can't judge. I deleted all pages in French among them. Yann 14:49, 10 Nov 2004 (UTC)

'''Keep, keep keeeeep! Your list is bogus!''' I see 3 copies of the perfectly-good Egg_Roll recipe in that list. Something is not right about that list. AlbertCahalan 22:20, 5 Feb 2005 (UTC)

I spotted something that appears 5 times, all identical. Soppose there are 6 copies in the database, 5 of which are counted as orphans. So you delete 5... but in doing so, wipe out the copy with the most recent history. Maybe you even corrupt the database worse than it is already. As for the egg roll, that may be partly my doing, caused by the wiki telling me that the page is empty when I save it for the first time. So of course I hit the back button and try again, figuring that some database connection somewhere got dropped the first time. So that's at least 2 serious bugs right there, falsly (?) reporting that a fresh module has no data and allowing the addition of multiple modules with the same name. It would be very unwise to touch this mess without first investigating what is going wrong with the wiki database and other code. AlbertCahalan 22:46, 5 Feb 2005 (UTC)

Why is this even listed here? It's not a specific page or book to be deleted. AlbertCahalan 21:38, 15 Feb 2005 (UTC)

 * Read what Yann said. "many of them should be deleted". Some of them may be speedy deletes, which needs to be brought to immediate attention. Dysprosia 04:08, 1 Mar 2005 (UTC)

Candidates for speedy deletion
Sorry, I'm confused about one thing.. should candidates for speedy deletion be listed on this page or is enough? - Sik0fewl 04:20, 12 May 2005 (UTC)

 * It's always helpful to list it on this page too, so there can be a discussion (if neccessary). Also, this page is read more than the page that lists all pages with the Delete template. MShonle 16:05, 12 May 2005 (UTC)

 * I've changed policy to remove this requirement. There's no need to list speedies on this page, since the whole point of them is for deletions which don't require a vote. Should an admin be uncertain as to whether or not to delete a speedy, they should personally add it to the VfD list, and change the 'delete' template inclusion to a 'vfd' one. It's probably wiser to use a speedy deletion tag even if the page doesn't break policy, but that you suspect it would be unilaterally voted to be deleted. An admin can easily promote it to a full VfD if they think you're wrong. This should save a lot of time. - Aya 19:10, 10 July 2005 (UTC)

Transwiki and votes
I'm a bit confused on the "Pages to be transwikied." I don't see anybody voting on them? And neither any one of them seems to be signed? There is a lot of pages listed under the different languages, are there no administrators working on them? Or are there just a lot of books written in other languages(?) It's hard to get an idear on how long the different books has been listed there, because they are not signed. RoceKiller 22:43, 28 May 2005 (UTC)

 * That's just an open note that tells users that these articles are written in other languages, and thus must be moved out of the English wikibooks and into the ones for the approprate languages, as per the transwiki policy set out on meta (I think it's at Transwiki). The reason that little work has been done is that we are patiently waiting for MediaWiki 1.5 where new features will make the transwiki process will be largely painless (currently it's a cut-and-paste job, and legal restrictions make moving page histories more difficult to deal with).  If you want to do transwiki, you are of course more than welcome. KelvSYC 01:49, 29 May 2005 (UTC)

 * There's no real need to debate these for any length of time. Stuff that isn't in English should be moved to the appropriate place, and that list is just a simple way to keep track of which ones need to be moved where. TUF-KAT 21:11, 1 Jun 2005 (UTC)

 * Sorry to beat a dead horse, but the transwiki list is starting to be a nuisance. :) I'm not familiar enough with other languages and other languages' Wikis to help, so I can only bug people to ask if there is any progress in this area. - Lynx7725 7 July 2005 06:46 (UTC)

 * These entries seem to be beyond the scope of VfD, so I've moved them all to Pages to be transwikied, and linked from here. - Aya 19:10, 10 July 2005 (UTC)

Deletion of images
I've listed a few images for speedy deletion. The actual image has been removed form the image page (this is the big step, because it's not undoable), but the image page has remained intact. So, does the image page get deleted eventually, or does it remain forever? If they are never deleted, then I'll simpy remove them from the speedy deletion list. (Donovan|Geocachernemesis|Interact) 05:03, 23 Jun 2005 (UTC)

 * After watching the same images for a few days, I've come to the conclusion that it does no harm. One, any image uploads in the future with the same name will simply override whatever's inside there with no warning, so no big issue there.. (well there is, but still.) Two, if nothing is linked to it, it becomes orphaned and nobody but us ghosts will know of it.

 * Given the lack of response to this query, I'll housekeep this next week (after you have a chance to read this), to keep the Talk Page manageable. - Lynx7725 7 July 2005 06:49 (UTC)

better Vfding system
I think now that Wikibooks is getting bigger we need a proper Vfd system like Wikipedia with subpages and all. As it is the archive is going to become unmanagable. Of course I know that means more work is required with Vfd bots and all, but the benefits would surely outweigh the difficulties. GarrettTalk 01:50, 10 July 2005 (UTC)

 * I'm not familiar with Wikipedia's process for this, but I'll check it out. In the meantime, I've made a few changes to the page that should hopefully speed things up while minimizing the length of the VfD page. The archive page is currently still as before, but I like the idea of having separate pages for each controversial page. This way it could serve as a complete history for why the page exists or not (i.e. roll up VfD and VfU into the same page). The downside is that it's gonna require a lot more maintenence to keep several pages where before there was only one. - Aya 19:10, 10 July 2005 (UTC)

 * True, but soon entire books will be put up for deletion and not just individual modules. We must have clear naming conventions before we can deal with splitting up VFD into a separate CFD, RFD, IFD, etc. KelvSYC 19:06, 10 July 2005 (UTC)
 * Ah, hm, now that's a problem. Perhaps if you nominate the core of a Wikibook that counts as deletion for the rest of it as well, whereas if you nominate a page you only delete it and its subpages? Hm. GarrettTalk 22:56, 10 July 2005 (UTC)
 * That makes sense to me. When we delete just a module, we sometimes also delete the images too. I suppose the only exception to the "recursive delete" plan would be if multiple books link to, say, an image that actually is valid. MShonle 16:51, 5 August 2005 (UTC)

Deprecation of voting
Moved from User talk:Uncle G - Aya T C 16:19, 3 August 2005 (UTC)

Any particular reason you felt the need to revert my attempt to tidy up this section?

Rather than rolling back your edit in an adversarial fashion, I shall instead justify my edit with a brief summary of the way in which VfD sections are normally formatted, to preserve the clarity of this somewhat contentious process. This will soon become part of Deletion policy to prevent edit wars, and minimize the time it takes for admins to sort all this nonsense out (they don't get paid for this y'know), unless you have a better idea.

The first conceptual subsection should indicate the reason why the page is contentious enough to warrant a VfD, signed by the user who believes it to be the case. Discussions on this reasoning should be carried out in this subsection using the standard talk-page paradigm (i.e. signed, indentated paragraphs). Signing comments is important for context, and so that users don't have to trawl thru the edit history to work out who said what. This section is arguably most important, since, at any time, an admin may decide that the page obviously falls within the criteria for speedy deletion, and just delete it without continuing the vote. This is largely to prevent redundant voting on pages that just say "sdlsdkjfsldk" or similar nonsense.

The second conceptual subsection should be used for voting. This can go on in parallel with the discussion in the first subsection. Only registered Wikibooks users are eligable to vote. To clearly separate actual votes from mere discussion, these should be bullet-pointed. For clarity, the first word or word-phrase should represent that user's vote, and should be emboldened, so that when the voting process ends, an administrator can quickly count up the votes. If the emboldened vote is at the end of the paragraph, they make get overlooked. Usually this vote is one of either "Delete" or "Keep" optionally followed by a justification, but other alternatives have been allowed such as "Move" or "Transwiki" (interpreted as "Move/Transwiki and delete from original location), with a more appropriate location suggested. Each vote must be signed or it will not be counted. It is customary for other users to use the 'indented bullet' format to comment on another user's vote, or perhaps elaborate on their own. Again, these comments should be signed.

The third conceptual subsection is reserved for when a decision has been made by an admin. They will append a non-bullet-pointed paragraph to indicate the resolution of the process. This is usually something like "Deleted", "Kept", "Moved", possibly emboldened for clarity, optionally followed by a reasoning for their subsequent actions, and signed.

The rest of the process is already documented in Deletion policy.

Comments? - Aya T C 22:48, 2 August 2005 (UTC)
 * You're question is the wrong question. The right question is why you felt the need to alter the words of other people's comments, and felt that what you were doing (which involved making grammatical nonsense of a sentence) was in fact "tidying up" at all.  It wasn't "tidying up".  It was altering comments to support a bad idea. The "way in which VFD sections are normally formatted" is simple mimicry of the way that Wikipedia does it, and on Wikipedia what you are proposing is widely seen to be exactly wrong and a terribly bad idea.  (There are a couple of pages on Meta dealing with the wrongness of focussing simply on votes, too.)  To repeat an oft-said mantra from Wikipedia VFD: It's not about the votes.  Deletion discussions are discussions, to determine a consensus.  The discussions are not "mere", as you term them.  They are the most important parts. Emphasizing the votes at the expense of the rationales is exactly wrong.  My votes go after my rationales for that very reason, and I encourage other editors to put the rationales first, and administrators to read the rationales.  This is exactly the reverse of the direction that you are pushing for, which encourages administrators to not read the discussions at all and to simply count boldfaced words instead. If you want to deal with sockpuppets, then don't try to make Wikibooks into a democracy.  Mimic Wikipedia some more, instead.  On Wikipedia, administrators have the leeway to optionally discount votes.  The Guide to VFD states outright that "administrators will discount any obviously bad faith contributions to the discussion when closing the discussion and making a decision. In contrast, a user who makes a well-argued case based upon the deletion policy and in a civil manner may well sway the discussion despite being anonymous." Uncle G 00:51:31, 2005-08-03 (UTC)

Okay. I just realised my post was somewhat self-contradictary...

 * 1) The first conceptual subsection...This section is arguably most important...
 * 2) The second conceptual subsection...separate actual votes from mere discussion...

...but this is a result of iterative editing while I actually re-think my position on the fly. Pretend I didn't use the word 'mere'. To clarify, I strongly believe the discussion part to be more important than the voting, so perhaps we're in agreement after all. Hopefully discussions will serve to create better policy which could ultimately deprecate the whole voting concept. I'd already alluded to this in Staff lounge, and I already made changes to Deletion policy to make it clearer when things can be deleted without a vote. I'm thinking of starting a new VfD for the page Votes for deletion itself. Perhaps it should be renamed Requests for policy clarification. Do we really need voting at all? - Aya T C 01:20, 3 August 2005 (UTC)

 * In fact I just looked up w:Wikipedia:Sock puppet, a concept which had occurred to me already. I just didn't realise there was a common word-phrase for it. This would tend to imply that voting is fundamentally flawed with the current MediaWiki software, so perhaps it should be deprecated completely. - Aya T C 01:40, 3 August 2005 (UTC)

 * Keep - Short version: VfD useful even if votes not considered in a 50% + 1 context (which they should not be). Long version: In the collectives that I have worked in, there is often a call for a straw poll, which is done before extensive discussion on a particular matter. This is the quick way to determine consensus, and the VfD could be seen in this light. On the other hand, a collective meeting is synchronous and wikibooks is (very) asynchronous and discussion occurs anyway. I do believe that if there is a clear consensus via votes to delete/keep, that should be sufficient. If there is a split, examining the discussion is required. A major problem of consensus decision-making is that it tends to favor the status quo, and in a place like wiki(books|pedia|etc) where there is tons of unregulated input, this can get messy since the status quo is whatever random shit somebody made into a module. Given that, I believe that the admins should have some amount of discretion in deletions even when there is not a clear consensus (as in wikipedia, by examining the quality of viewpoints in the discussion). Kellen 17:42, 3 August 2005 (UTC)
 * Keep- I think this provides a very useful purpose, and is a "gut check" to see if a book really should be removed or kept. Notable successes include How To Build A Pykrete Bong and Making an Island, where they were overwhelmingly confirmed as being a part of Wikibooks.  21 Century Math was a good example of something that got deleted that really never should have been here either.  The long and short of it is that perhaps a discussion about the distinction between the  tag and the  tag could be discussed, and a stronger policy distinction should take place.  Perhaps the delete tag should be used more often?  Other tags could also be implemented that would take care of some issues, or perhaps into seperate discussion, such as a particular module with a copyright violation (no need for a VfD... just delete the page history of the violating content), NPOV criticism (put into a list of books that need to be revised... or simply deleted but after nobody is willing to do the revision), and Wikipedia fork violation (where the discussion should take place within the Wikibook discussion page itself before thrown onto the VfD page).  A larger variety of content objection tags might help clean up some of the mess. --Rob Horning 21:08, 3 August 2005 (UTC)
 * Wikibooks actually has a tag already.  It is possibly underused because it isn't documented anywhere, and because it gives no opportunity for an editor to be specific.  I'll be bold and document it for you.  Imitating the Wikinews cleanup tag, instead of the Wikipedia one, is also a good idea.  That way, you won't need a "larger variety of tags".  I'll be bold and do that for you, too. Uncle G 22:07:06, 2005-08-03 (UTC)
 * Several points:
 * Less should be read into the discussions that have very recently sprung up on Wikipedia than you are reading. The discussions are in fact old ones, that have been discussed and re-discussed many times.  They are simply being recycled on fresh discussion pages by Wikipedia editors who have patently not read w:Wikipedia talk:Votes for deletion and its (copious) archives.  They have resulted from a Wikipedia editor actually deleting Wikipedia's deletion discussion area (a disruptive act for which xe has subsequently been roundly condemned), taking another Wikipedia editor's hyperbolic talk page comments involving disrupting Wikipedia to make a point at face value and actually enacting them  (which I don't believe was that latter editor's intention).
 * To state something that is stated in Wikipedia VFD discussions (mainly when people come to it nominating things to be merged): Don't nominate something for deletion that you don't in fact want deleted. You don't actually want Votes for deletion deleted, so you shouldn't really have nominated it.  The correct place for a discussion of altering the way that this page works is its talk page, not here, and gradual discussion has indeed been happening there since July.  Don't follow the bad example of the aforementioned disruptive Wikipedia editor.
 * This shouldn't be about being different to Wikipedia. All of the WikiMedia projects have deletion discussion areas.  They have various names, but they are all similar in concept.  This is because the concept is the same across all of the projects.  Deletion is performed by administrators following, as best they can, official policy and consensus.  That doesn't change.
 * I strongly suggest not having this discussion here, speedily closing this nomination where no deletion is actually desired, and instead simply continuing the discussions that have been ongoing on Wikibooks talk:Votes for deletion. Uncle G 22:07:06, 2005-08-03 (UTC)
 * Personally, I'd be happy if the page did get deleted, since it is not lending itself to creating policy to prevent the same few arguments cropping up again and again. The reason I said it would more likely be moved is that it was my suspicion that other users would not want it deleted, so I have moved this section here. Problem is now, this page will most likely be ignored for the next 50 years. - Aya T C 23:32, 3 August 2005 (UTC)

Keep: The proposal for an alternative is a non-proposal. It is nonsense to talk about changing the existing system when: (1) no real alternative has been discussed yet, or even presented; and (2) the faults with the existing system aren't clear or spelled out. Comments like "Do not add anything more to that section" are not helpful: a discussion of a specific replacement needs to be carried out. I propose a new page gets created to talk about the alternative. After that discussion is had, then we should vote to do the replace or not. MShonle 23:34, 3 August 2005 (UTC)

 * Not quite. The obvious point is that since only admins can perform deletions, then admins merely need to execute deletion policy as decided by the community. Thus to get something deleted, the community should modify Deletion policy to cover some sort of generalized case which includes the thing they want deleted. Why is the community so petrified to change policy?

 * e.g. Instead of nominating, Neo, just add a new bullet-pointed criterion to Deletion policy such as:

 * Books about constructed languages

 * After all, you're not actually objecting specifically to just Neo, but any book with a similar scope. The current VfD page itself can just live in Wikibooks talk:Deletion policy, which is conceptually what WB:VFD is discussing after all.

 * Aya T C 23:44, 3 August 2005 (UTC)

 * I think the existing policy and system we have works well. I'll agree that it has its flaws, but I'm not going to pretend that there is a flawless system that we can use instead. With your suggestion this is what would likely happen: (1) someone wants a specific book deleted; (2) they infer a general rule that would include that book, but none of the books they want to keep; (3) the discussion on that new, general rule would turn into a debate effectively about keeping that one specific book or not. In order words, I don't think we'd ever think exactly about general rules; and it wouldn't be that different than what we're doing already. It's nice to have congress, but what they do needs to be checked by the supreme court. We can't just legislate deletion policies and leave it up to only admins to execute it.

 * Perhaps what you'd like to see instead is more activity on the speedy deletion side? I.e., deletion of material that an admin can objectively determine does not fit the speedy criteria? Whatever the case, there is high value in having discussions about specific books: generally the truth comes out and minds change. MShonle

 * Okay. Perhaps it's apathy, not fear. So perhaps I should take on the task of widening the criteria for speedies. I'll have a look through all past VfDs, summarize the reasoning behind each decision, and add it into policy. I just find VfDs extremely predictable, and thus a waste of time. I just wish someone else would help out to write these policies. Really, we want less of them, not more, and they need to be clear and simple, else they'll be ignored. I thought my recent changes to Deletion policy were much clearer. Thinking about it, isn't WB:WIN conceptually similar to Deletion policy. Maybe I should merge them? - Aya T C 00:02, 4 August 2005 (UTC)

 * Done. See Wikibooks talk:Deletion policy. It also occurs to me that the most important policy docs should be those which cover the functions which only admins can perform (i.e. deletion, blocking, user renaming and page protecting). - Aya T C 01:03, 4 August 2005 (UTC)

Delay policy from when a Wikibook is created to VfD
User:Withinfocus brought up a very valid point that I think has been completely overlooked so far in the past. In particular, with the Harry Potter discussion, the discussion over the VfD status for the Muggles' Guide to Harry Potter was started by a malcontent trying to stir up trouble in the first place. In this case User:Kappa has only two edits: Placing the  tag on the Harry Potter plots page and then the subsequent creation of the section for this Wikibook's VfD discussion.

In short, I consider the actions of this person to be tantamount to social vandalism and something that should be discouraged in the future. If somebody does this in the future, the VfD discussion should simply be removed altogether (perhaped archived, but I think that is too kind) and the VfD tag removed from the Wikibook as well. I'm not trying to set a specific number of edits that are necessary, but I do believe that a nomination for VfD status should come from a registered user who has at least some experience and time here on Wikibooks, specifically to avoid this situation in the future.

I also suggest that perhaps in the future we give a certain amount of time to a Wikibook from immunity from a VfD simply to give the authors a chance to try and put some content in or even reorganize the Wikibook. Give these authors a good faith 1 month to get up to basic standards (including blatant violations like a copyright violation or forking from another project or even within Wikibooks). Content in more established Wikibooks is free to be removed, but if you have a problem with the organization of the new Wikibook it should be done within that Wikibook, preferably on the talk pages of that Wikibook first. If you are going nowhere with the organization, then it should be moved to a VfD discussion.

Blatant vandalism of course will never be tolerated and should be punished as usual. A good faith effort to produce a new Wikibook, particularly by new users, should be given extra lattitude.

The Vote for Discussion page is a very powerful tool, and can be abused if not done properly. In retrospect, this whole discussion about the Muggles' Guide to Harry Potter should never have happened in the first place, at least on the VfD pages. It is also a lousy way to encourage new users to try and contribute to Wikibooks. --Rob Horning 13:31, 5 August 2005 (UTC)

 * I agree that there should be one month of immunity towards a VFD. The Muggles' Guide has been around less than a week and has already received heated debate over its structuring. There hasn't been enough time to even receive commentary on its specific structural attributes. A user came here to VFD it and left. That is unfair to persons like me who had actual intentions to do work before VFD was blasted on it. I have significant reluctance to work on the book since I now see it as having a chance at deletion. Book-writing motivation could be greatly increased if books could have a time of "stewing" where comments can be received before a VFD (i.e. please share your thoughts on structure at the Guide's main talk page). -Matt 14:05, 5 August 2005 (UTC)

 * This sounds like a good plan. I should note that a new user (one with even zero edits on a registered account) can always post a request for a more experienced user to put it up to VfD. Or, to encode it another way, requests for VfD from zero-edit users need to be seconded by a user with more useful edits first. There have been times that I simply removed a VfD tag because it was done by a vandal. I mean, think about that as a form of vandalism: you just put a VfD tag on there, and suddenly everyone is wasting time trying to defend it.

 * We should also have standards for what counts as a VfD. If someone "doesn't like" the book then that would not be good enough. If someone can't even provide a cogent reason for why the book should be up for deletion that that would not be good enough either. We should keep in mind precedent, too: For example, there were good reasons to delete Getting a Girl, and I think any policy should secure the Cookbook as a valid wikibook. MShonle 16:47, 5 August 2005 (UTC)

 * This is mainly to "codify" for admins what should happen, and to give a heads-up about a possible vandal attack avenue that I wouldn't have anticipated. If an admin wants to, they could take a discussion section and "freeze it" by throwing it into a template and then placing protection on the template, with a note that this discussion is "frozen" until the required time has elapsed.  Or even outright removal if necessary.  The idea that a VfD should be seconded is an outstanding idea.  I think any user names that have "red letters" (no user page) should also be suspect, but that can't always be depended on either.  I have seen some Ass Pus attackers put in a user page (although for what reason, I don't know other than to piss off somebody trying to clean up their c****).  Excuse me, I just dealt with one last night, and it seems to be more regular all of the time.  --Rob Horning 17:16, 5 August 2005 (UTC)

 * Have we move-protected all the important pages now? I remember the page move attacks (e.g. renaming Staff lounge to Staff Toilet or something) were the most tedious to repair. On the VfD vandalism: someone put up the Vegan Cookbook for deletion, which I quickly removed... they kept trying to put it back up saying "it really *is* up for deletion!" but did not provide any valid reason for even deleting it. MShonle 17:52, 5 August 2005 (UTC)

speaking as someone with about 4 edits to my credit here (though maybe 500 on 'pedia now),I shall put in my penneth. Pedia seem very eager to delete things at the drop of a hat. I expect they do have a valid problem with the numbers of articles to be processed, but I presume that is a lot less of a problem here. Presumably people must set up books just for the hell of it, and might realise that it is even more fun if they get a months grace. But even so, my instinct there and here is to give people a chance to do something before instantly zapping it. Requiring seconder(s) for a delete vote sounds good.Sandpiper 20:05, 8 August 2005 (UTC)

 * I've updated WB:DP to state that only pages which have existed on the DB for more than one week may be added to VFD. If this should not work out, then we can increase the time to one month. Note this does not affect speedy deletions. - Aya T C 21:46, 8 August 2005 (UTC)


text:
Template:Riddle

   Answer:

/Templates

title: Template:Riddle


text:
Talk:XML - Managing Data Exchange/Database and XML

Pre-revision comments
Revisions by Moussa Mané

 * Add the banner to the top of the page with the objectives listed
 * Add content box
 * Rewrite to Author guidelines standard
 * The chapter is focusing on conversion with Oracle. Should I keep this approach. or also add tools used by other vendors.
 * Restructure chapter
 * Add more content: chapter need more explanation on how to query
 * Rewrite example to be consistent to previous chapters e.g. movies, cities,...(the current one can be used for exercices)
 * There is a chapter on XQuery. I would need to incoporate some information from the chapter.
 * Add Introduction, Summary, Exercices and Answers

Professor
Continue with the revision as we discussed the other day

Rtw 18:42, 26 March 2006 (UTC)


text:
User talk:216.114.154.114

Hello. I noticed what you did to our "Wikijunior Solar System/Earth" page. I want you to know that when you change a page, and click the "Save page" button, everyone can see what you did! You made a mess of the "Earth" page, so I had to revert/undo it.

If you are still interested in learning how to edit Wikibooks, you can use the Sandbox. The sandbox is a safe place to test the "Save page" button without disrupting any of the books at Wikibooks. --Kernigh 18:24, 20 March 2006 (UTC)

title: User talk:216.114.154.114


text: Template:Buddhist Philosophy

title: Template:Buddhist Philosophy


text:
Buddhist Philosophy/Introduction

What is Buddhist philosophy? gives an introduction to some key points developed here. Buddhism will be explored from some of its less known attributes:
 * Influences on medicine and healing
 * Cosmology
 * Rasayana teachings
 * Development of a secular religion
 * Non-theistic ethics and morality

History
Buddha was born at Lumbini, now part of present-day Nepal, in the year 566 B.C. His father was Raja Shuddhodhan and his mother's name was Mahadevi. He was born a Shakya tribal prince and his father consulted many court astrologers to predict his son's future before giving him the name Siddhartha Gautama. He was schooled to be a secular leader, but instead became the founder of the Buddhist religion. His mother died soon after childbirth, so he was raised largely by his aunt and step-mother.

Buddhism often traces its religious foundation to the life and inspiration of the Shakyamuni Buddha. Buddhism has been associated with peacefulness towards others, including animals (especially the monkey), and an emphasis on meditation. Many words originally largely associated with Buddhism are now part of Western usage, for example: Zen, karma, mantra, nirvana.

What led to the Buddha's enlightenment?
The semi-mythological nature of the Buddha's life is also reflected in many Sufi tales of princes who gave up their kingdoms to follow paths of spiritual unfolding, although none of these stories are found in the historical record until much later and, as such, were probably influenced by the Buddha story. The Buddha was born to the ruler of a small kingdom in Nepal and led a sheltered life. After seeing the four signs, he resolved to leave his life of ease and find the cause of overcoming of dissatisfaction, or dukkha. After study, ascetic and meditative practices, the Buddha developed an understanding or realization; the rest of his life was spent transmitting this realization.

Buddha expressed his philosophy quite succinctly when he said: "I teach only two things, Oh disciples: the fact of suffering, and the possibility of escape from suffering."

Buddha inspired the famous "Four Noble Truths," and the "Eightfold Path" which allows people to achieve nirvana. What is nirvana? Before this is answered, you must understand the concept of karma. Buddhist philosophy states that everything is subject to the law of karma. Buddha taught that positive actions build up one's karma, while negative ones detract from it. Buddhists try to achieve good karma and free themselves from bad karma by living a morally sound life, which is the intended outcome of the observance of Buddhist practices. Nirvana is the state of being free from mental defilements (klesha), which are chiefly hate, desire and ignorance; ignorance being the root cause of all of them. With the cessation of kleshas, all forms of suffering cease and a state of bliss and equanimity is attained. Buddhism teaches that life is part of a cycle of suffering called Samsara. If one achieves good karma, practicing the Four Noble Truths and following the Eightfold Path, then this cycle will end, and rather than being subject to the law of karma they will be free of it, living in a state of eternal happiness.

What were the Four Signs?
The Buddha led a leisurely and protected life within a royal palace and even fathered a child. When he, against all advice, left the palace, he encountered four manifestations, or signs, of human suffering:
 * 1) An old person
 * 2) A sick person
 * 3) A dead person
 * 4) A wandering ascetic (comparable to the Western traditions of friars, or anyone who intentionally foregoes having a home and personal possessions to pursue a richer spiritual life)

Siddhartha was affected by what he saw and resolved to find out why there was suffering, the cause of the suffering, and how to end one's suffering.

The Sanskrit word "karma" literally means "action". Hetu is the Sanskrit for "intention" and phala refers to an "effect." Karma may be either "good" (positive) or "bad" (negative), and both categories of actions have their respective phala.

What are the Four Noble Truths?

 * 1) Existence entails discomfort, or suffering (dukkha). All worldly life is unsatisfactory and disjointed.
 * 2) The cause of dukkha is attachment, craving or desire (tanha), collectively known as Samudāya.
 * 3) The cessation of dukkha comes from achieving Nirodha, the way out of suffering, which is to eliminate attachment and desire.
 * 4) The way leading to the cessation of dukkha (Marga): The path that leads out of suffering is called the Noble Eightfold Path.

Buddha taught that in order to achieve nirvana (Nirodha), people must free themselves from their own ego and give up all desire. Buddha claimed that by having so many desires (such as wanting pleasure, wealth, happiness, security, success, long life, etc.), we condemn ourselves to suffering, and will never escape the cycle of rebirth. This is why Buddhists believe that all suffering is self-created.

What is the Eightfold Path?

 * 1) Right View/Understanding
 * 2) Right Thoughts
 * 3) Right Speech, abstaining from lying, divisive or abusive speech, and idle chatter (Sutta Nipata 45.8)
 * 4) Right Action, abstaining from the taking of life, stealing and fornication (Sutta Nipata 45.8)
 * 5) Right Livelihood, abstaining from facilitating the suffering or death of others or complicity in the same, avoiding guns and poisons or anything else which exists only to cause harm (Sutta Nipata 45.8)
 * 6) Right Effort
 * 7) Right Mindfulness
 * 8) Right Concentration, more commonly known as meditation

What are the Three Jewels?
The crowning achievements of the Buddha were:
 * 1) The Buddha ~ His lifetime of gaining wisdom, understanding and awakening
 * 2) The Teaching (Dharma) ~ The oral teachings and transmission
 * 3) The Community (Sangha) ~ The group of awoken teachers or disciples of the Buddha

The Thirty-One Realms (Bhumi 31)
Buddhism claims that there are thirty-one realms where life is found. The human realm (manussa bhumi) is one of those 31 realms, and is included among the happy realms (sugati bhumi). The realms are divided into four main categories, which are:
 * 1) The suffering, or sub-human, realms (apaya bhumi): Hell (niraya), the realm of the Titans (asura), the Ghost realm (peta), and the animal realm.
 * 2) * Beings are reborn here because of their bad actions in past lives.
 * 3) The happy realms (sugati bhumi), or realms of sense (kama bhumi): the human realm and the six realms of gods (the use of the word 'god' is not related to the Western meaning of 'God').
 * 4) * Beings are reborn here as the result of their good deeds, mainly by practicing generosity, self-restraint/virtue, and meditation.
 * 5) The realms of form.
 * 6) * Beings who have successfully practiced meditation to the level of rupa-jhana.
 * 7) The formless realms.
 * 8) * Beings who have successfully practiced meditation to the level of arupa-jhama.

What are the Six Realms?
The six realms are the six possible states of existence for sentient beings. There is an immense variation in the beings of each realm, but these beings will all share certain characteristics. We re-emerge in these states according to our karma. The 'lower realms' is a term used to refer to the states of Hell, hungry ghosts (petas) and animals. These three states are severely restrictive in the ability of a sentient being trapped in them to attain liberation, and because of this their suffering in Samsara is prolonged. The most basic reason for refuge is to attain a dwelling that avoids these realms.

The Heavenly, or Deva Realm
These are the realms of existence inhabited by the devas or 'shining ones', and are marked by experiences of bliss and pleasure for long periods of time.

This is separated into two main states of existence - those with form and those without form. The deva realms are correlated to the eight jhanas/dhyanas, which are eight distinct meditative states. The first four of which are marked by an awareness of form - such as the meditator's body, while the last four are entirely mental experiences, where sensory input to the material senses is no longer felt.

Beings gain rebirth in these realms by a combination of right conduct and/or deep meditative experience during life. Once there, they have immense lifespans, especially in the higher states, and their perception of time is similarly different to humans - with their perception of a 'day' sometimes being equal to human millenia.

Being reborn in such a state is seen as being ultimately useless, since it is temporary and there is no apparent reason to work towards liberation from Samsara. When the karma of a sentient being living in such a state begins to run out, they usually have very little merit relating to pleasurable existences remaining in their stream or consciousness, and are eventually born in one of the three lower realms. As they die, they become clearly aware of this, and such an experience is said to be worse than all the suffering that could be experienced in any of the other realms.

The conflicted realm of Titans (Asuras, the jealous gods)
Buddha Level: The Life of the Father, conflict between duty and resolution, the Four Signs

In Italy, for thirty years under the Borgias, they had warfare, terror, murder and bloodshed, but they produced Michelangelo, Leonardo da Vinci, and the Renaissance. In Switzerland they had brotherly love, they had five hundred years of democracy and peace, and what did they produce? The cuckoo clock. —Orson Welles, The Third Man

For thirty years people have been asking me how I reconcile X with Y! The truthful answer is that I don't. Everything about me is a contradiction and so is everything about everybody else. We are made out of oppositions; we live between two poles. There is a philistine and an aesthete in all of us, and a murderer and a saint. You don't reconcile the poles. You just recognize them. —Orson Welles to Kenneth Tynan, 1967

Human Developmental Stage: Early childhood

The passion or animal realm
Buddha Level: Training the Buddha, stupidity and servitude

The main passions of Mohammad were women and perfumes. This realm is about the patterns of instinct, the needs of the animal. For food, and interaction. It is interesting that some systems utilize this realm as a source of wisdom and inspiration. Acknowledgement is part of the key rather than denial, asceticism or willful denial or indulgence that is the Middle way

Human Developmental Stage: Adolescence

Hell Realm
Buddha Level: Trained and nowhere to go, wracked by torture and characterized by aggression

There is a wonderful story of a PureLand Buddhist Master who had a disturbing dream: In the dream, the Master saw himself in the God Realm He called his fellow monks together and with tears in his eyes recounted the portent dream pleading they pray that he be sent to the hell realms to rescue the beings dwelling there.

A true Bodhisattva.

Human Developmental Stage: Young adulthood

The Craving or Hungry Spirit Realm
Buddha Level: The extreme ascetic, characterized by great craving and eternal starvation

Human Developmental Stage: Maturity

Human Realm
Buddha Level: The world transformed

Beings who are both good and evil; enlightenment is within their grasp, yet most are blinded and consumed by their desires

Human Developmental Stage: Old age

title: Buddhist Philosophy/Introduction


text:
Template:Buddhist Philosophy/stub

'' This or section  The  module or this section of Buddhist Philosophy is an incomplete stub. You can help! [ Add your contributions].'' /Stubs :This template adds page to /Stubs.

title: Template:Buddhist Philosophy/stub


text:
Buddhist Philosophy/Meditation

 * A form of mind stilling and insight-building "exercises" normally associated with sitting but also noticeably and traditionally practiced in walking, standing, and lying positions, during tantric rituals and eventually in everyday activity (this is considered "Mindfulness").

Some techniques involve focusing on the breath as the object of meditation as in anapanasati (in and out-breath). Anapanasati is a form of Samatha meditation (calm abiding). This slows the mind's distracted nature, and allows a clearer awareness of phenomena, since they are apprehended without the mind's pre-conceptions getting in the way. The Samatha is learnt and applied by followers of other religions to deepen and augment their experience, especially in religions such as Hinduism. It is used for relaxation, stress reduction, psychological relief, and well being, and is increasingly encouraged for its psychological and physical healing potential.

Meditation techniques are often separated into two categories, 'Formless' and 'Concentrative'. In concentrative meditation, the meditator attempts to focus his or her thoughts on a particular task, such as the contemplation of a particular object or the repetition of a series of sounds called a 'Mantra'. In formless meditation, one does not simply let one's mind wander, but instead attempt to remain present in the moment without subjecting it to analytical scrutiny.

Another commonly used categorization of meditation techniques in Buddhism is [Vipassana][ http://www.vipassanahawaii.org/introtomindfulnessmeditation]  (insight meditation) and samatha (calm meditation). In every Buddhist meditation, there has to be two factors: concentration and wisdom. The difference between 'vipassana' and 'samatha' meditation is that in the former wisdom is the main factor while in the latter concentration is the main one. But it should be understood that these two factors must coexist in a meditation. What is meant by wisdom here is the understanding of the nature of the object. For example, when practicing anapanasati (awareness to the in-and out breath), fully knowing when the breath goes in and out (without interval) is concentration, while knowing whether it is gross or calm, long or short is the wisdom.

One of the first written Buddhist meditation techniques appears in the Anapanasati Sutta. This text, part of the Pali canon, describes a method that begins by using the breath to still bodily emotions and ultimately culminates in full realization. Given the importance accorded to the contemplation of the breath in early Buddhist texts, the practice has become central to most schools of Buddhism. Focusing on the breath as the object of meditation combines a little of both the concentrative and formless approaches to meditation. One can remain closely aware of the breath, as in concentrative meditation, or simply use consciousness of the breath to restrain the mind when it starts to wander.

Some schools, however, teach other methods of concentrative meditation that either replace, or are used in combination with, contemplation of the breath. Some teach students to fix their consciousness on an object, such as a flower or an image of the Buddha. Other forms of Buddhist meditation involve directed mental activity, in which one actively ponders or analyzes certain Buddhist philosophical doctrines. Still others involve visualization exercises thought to stimulate the movement of psychic energies within the body.

One of the most often emphasized aspects of Buddhist practice is the integration of the experience of meditation into our everyday consciousness. To this end, some schools recommend meditating with the eyes open, and most include some form of walking meditation as part of their recommended practices. Exact meditation techniques vary from school to school and are often hotly debated. Yet all agree that meditation loses its value if the lessons and experiences of sitting are not integrated into our day to day lives.

It is important to note that the terms 'concentrate' and 'focus' are frequently used in English descriptions of meditation, but these can be highly misleading. The aim is not to have a tightly focussed mind holding on to a particular object, but to have a loose awareness of the object that doesn't meander away. External phenomena are not actively blocked out, but the mind unwaveringly holds gently to the object being meditated on. Meditation is not about entering another dimension or being out-of-control, meditation is about focussing all of our consciousness in one point, continuously. This is a form of a very great concentration, which when highly developed, have the power to burn the darkness and illusion of things, so that we come to see 'things as they really are'. To see 'things are they really are' is the main goal of Buddhism.

Stages of Concentration
There are three stages of concentration (or commonly two, but here we will use three stages for completeness):
 * Parikamma (introductory stage), when we start sitting to meditate, the mind is still gross, this is the introductory practice.
 * Upacara (access concentration), when we are able to concentrate our mind to the object, for as long as we want, without any interval when our mind gets unconcentrated.
 * Appana (deep concentration), or commonly known as Jhana. This level is hard to describe, because Jhana is something beyond the world of sense (kamavacara-bhumi). The difference between the stage of appana and that of upacara is that the upacara stage is weak. It can easily be destroyed by internal or external distractions (for example: sound). But appana stage is strong. The upacara stage is like a baby learning to walk, but appana is like an adult who can walk steadily.

Meditation is something that can increase good karma.You will be reborn with a good record.

title: Buddhist Philosophy/Meditation


text:
Category:Book:Buddhist Philosophy/Stubs

To add a module to this list, use /stub.

title: Category:Book:Buddhist Philosophy/Stubs


text:
Buddhist Philosophy/Schools

 * Most of the 9 early schools of Buddhism have been lost. Therevada, the tradition of 'The Elders' is one surviving model. Schools such as Zen trace their roots through, Ch'an and the Indian monk Bodhidharma, who was a patriarch of the Dhyana school of direct meditation.
 * Tantra and other forms of Esoteric Buddhism trace their heritage to earlier or other lineages of enlightened Buddhas.

Theravada
Theravada (pronounced -- more or less -- "tay-rah-VAH-dah"), the "Doctrine of the Elders," is the school of Buddhism that draws its scriptural inspiration from the texts of the Pali Canon, or Tipitaka, which scholars generally accept as containing the earliest surviving record of the Buddha's teachings. For many centuries, Theravada has been the predominant religion of continental Southeast Asia (Thailand, Myanmar/Burma, Cambodia, and Laos) and Sri Lanka; today Theravada Buddhists number over 100 million worldwide. In recent decades Theravada has begun to take root in the West. 'definition from Accesstoinsight'

Ch'an and Zen (禅宗)
Started from the Dhyana school by the conglomerate, legendary Bodhidharma whose attributed works include: The lineage of this school comes from a legendary sermon of the Buddhas which consisted of raising a flower, leading to the instant understanding of one attendee who then founded what was to become Zen.
 * 1) The Outline of Practice
 * 2) The Bloodstream Sermon
 * 3) The Wake-Up Sermon
 * 4) The Breakthrough Sermon

Zen Ox Herding pictures

Soto (曹洞宗)
see also Caodong.

Shingon
Japanese school of esoteric Buddhism started by Kukai who studied esoteric Buddhism in China from 804 to 806. He developed his own synthesis of esoteric practice and doctrine, centred on the cosmic Buddha Vairocana, held to be identical with the Shinto sun goddess Amaterasu.

Kukai combined the cosmic Buddha Vairocana with the Ultimate Reality, thus producing a composite figure embodying all being.

Most notable treatise is the Sokushin-jobutsugi (The Doctrine of Becoming a Buddha with One's Body During One's Earthly Existence).

Two sacred mandalas presenting diagrammatically the two aspects of Vairocana, the Diamond World (kongo-kai) and Womb World (taizo-kai) are placed on Shingon altars.

Pure Land
Pure Land Buddhism is based upon the Pure Land sutras first brought to China circa 150, which describe Amitabha, an ancient Buddha. This concept, personified or otherwise, can be translated variously but is usually shortened to "Amituo" or "Amitofo" in Chinese (阿彌陀佛, Mandarin wg O1 Mi2 T'o2 Fo2), "Amida" in Japanese and "Amito" in Korean.

Although the Infinite Life Sutra, or Longer Pure Land Sutra, was translated in to Chinese by the royal Kuchean monk Po-Yen as early as 258, the Pure Land school first became prominent with the founding of a monastery upon the top of Mount Lushan by Hui-yuan in 402. It spread throughout China quickly and was systematized by Shan-tao (613-681). The philosophy spread to Japan and slowly grew in prominence. Honen Shonin (1133-1212) established Pure Land Buddhism as an independent sect in Japan, known as Jodo Shu. Today Pure Land is the dominant form of Buddhism in Japan.

Contemporary Pure Land traditions see the Buddha Amitabha preaching the Dharma in his buddha-field (sa. buddhakchetra), called the "Pure Land" (zh. 净土, pinyin jìngtǔ, jp. 浄土 jodo) or "Western heaven" (zh. 西天), a region offering respite from karmic transmigration. In such traditions, entering the Pure Land is popularly perceived as equivalent to the attainment of nirvana.

In fact, the main idea behind Pure Land Buddhism is that nirvana is no longer practical nor possible to attain in our present day. Instead, devotion to Amitabha will gain one enough karmic merit to go to the Pure Land (reminiscent of Heaven) from which Nirvana will be easier to attain, because in this paradise there are no negative experiences so no new negative karma is created. Existing negative karma would disappear.

Some Pure Land Buddhists have taught that in order for a devotee to be reborn in Amitabha's Western Paradise, they should chant or repeat a mantra or prayer to Amitabha as often as possible to reinforce a proper and sincere state of mind (ex: J. Namu Amida butsu). This fairly simple form of veneration has contributed greatly to its popularity, especially in Japan.

Yogācāra
Yogacara (also known as Cittamatra) is a philosophical school that has its origins in India with the monk Asanga who worked alongside his brother, arya Vasubandhu to compile a set of texts on teachings passed to him from the Bodhisattva Maitreya.

The teachings have several important elements to them that have influenced many schools of practice, especially the Zen schools and the Nyingma lineage of Tibetan Buddhism.

The first important aspect of Yogacara, which lead to its alternative name Cittamatra ("mind only") is the relation of phenomena (dharmas) to the mind. The Yogacarins point out that the only way we know of the existence of phenomena is from a subjective perception of them. It is only through the six senses (sight, hearing, smell, taste, touch and thought) that a human is aware of anything. In a similar way to the Idealists such as Bishop Berkeley, the Yogacarins ask "how do we know there's actually an objective world 'out there'? What is its relation to the mind?"

Buddhist philosophy of the mind normally breaks the mind and body into eighteen parts, called the dhatus. We are aware of six different kinds of phenomena. These are objects of sight, hearing, smell, taste, touch and thought. Objects of thought include discursive thoughts, emotions etc. The mind that perceives these can therefore be broken down into six 'sense-minds', one for each sense object. In addition, there are six organs of perception; the eyes, ears, nose, tongue, body and mind-organ.

The yogacarins state that the object sensed and the respective sense-organs are intimately linked, and in fact arise from the same cause.

The analysis of how they arise is linked to another important concept the Yogacara introduced; the storehouse consciousness (alayavijnana). This answers the question of ‘where are karmic seeds (bija) stored before coming into fruition?’ Since there is a delay between most actions and their corresponding results, the mental karmic seed that will produce a result in the future must reside somewhere. The storehouse consciousness is the Yogacarin’s answer to this. The alayavijnana is where the collection of seeds resides, and also answers the questions relating to the eighteen dhatus. A single karmic seed that comes into fruition grows from where it is stored in the mind-stream’s alaya, and produces ‘’both’’ the sense consciousness and the object it is consciousness. In this way the eighteen dhatus grow from the alaya and therefore all parts of being arises from their own storehouse consciousness under the influence of the karma they have accrued.

In addition to the seven parts of the mind (six senses, plus alaya) the Yogacarins posit another part of the mind, the conceptual mind: the ‘’manas’’. This is the parts of the mind-stream that intellectualise and discriminate phenomena in an incorrect, ignorant way, and sees phenomena as being objectively real and separate from the being that perceives them.

One more important concept taught by the Yogacara is the three levels of truth. There can be said to be three levels of understanding. The first is the completely erroneous view of phenomena having self nature - an objective, permanent nature that is not dependent. The second view, which is correct according to the relative truth of how things function, is that phenomena are subject to dependent origination. All phenomena arise from causes; the mechanism by which this happens is therefore the fruition of the seeds held in the alayavijnana. Then there is the third level of truth, which is the ultimate nature of reality according to the Yogacara. This is that consciousness is the ultimate nature of things, since it is consciousness that gives rise to them. There is nothing that does not ultimately come from consciousness. This is the Yogacara interpretation of emptiness. There are several misconceptions about the Yogacara school. The first is that all things exist in some kind of cosmic consciousness. This is the view of some Hindu schools, for example, but it is not the Yogacara view. Each mind-stream has its own separate alaya, and the extent to which the experiences of any two beings overlap (which is an important question with relation to the six realms of existence) is due to the extent that the karma of those two beings. Similar karmic patterns in the mind produce an experience that is similar.

The second is that the school is a completely Idealistic one; that physical reality doesn’t exist at all. This is incorrect, since on the relative level they do exist. It is their origin that is tied to the mind; as no object arises without the storehouse consciousness producing it alongside the sense organs and sense consciousnesses to perceive it.

title: Buddhist Philosophy/Schools


text:
User:Canaen~enwikibooks

Hello. My name is Canaen. I operate chiefly on Wikipedia, where I keep an account.

Work
Wikijunior Ancient Civilizations/Celts

title: User:Canaen~enwikibooks


text:
Buddhist Philosophy/Glossary

=Glossary= =A= Arisings - What comes up in meditation or disturbs ones stream of consciousness.

Amitaba - A Buddha venerated by all Mahayana schools, particularly Pure Land. Represents the True Mind. Alternately spelled "Amitahba".

Anatta - A state where no soul or consciousness exists.

Arahat - Buddhist equivalent of a saint. One who has attained liberation from cyclic existence. Alternately spelled "arhat".

Avalokitesvara - Buddhist embodiment of compassion. Kwan Yin. Chenresig. Dalai Lama.

Attachment - Root cause of suffering

=B= Buddha Nature - The potential of any sentient being which permits them to attain Buddhahood.

Buddha - "The Awakened One". "The Enlightened one".

Bardo - The intermediate existence between death and the next rebirth.

Bhikkhu - Mendicant/A male ordained into the Buddhist order. A monk.

Bhikkhuni - Female equivalent of "Bhikkhu". A female ordained into the Buddhist order. A nun.

Bodhi - Perfect knowledge or wisdom.

Bodhicitta

Bodhisattva - Anyone who has the aspiration to save oneself and others.

=C= Causality - the notion that indicates the apparent nature of things - one or more phenomena are caused by one or more phenomena, and cause themselves one or more phenomena. Any phenomena appears to have causes and effects. See Dependant Arising and Emptiness below.

Citta - Mind or heart, the terms being synonymous in Buddhism.

Compassion

Conventional Truth - This indicates that the notions and objects and generally all phenomena is only conventional, it ultimately does not exist. But in order to explain this to beings that rely on notions and objects, it is necessary to use notions and objects. Therefore, as a base to understanding the lack of an established nature for all phenomena, it is said that the phenomena exist - but only as conventions between beings, as learned habits of interpretation of perceptions and memories. See Causality, Dependant Arising, Emptiness on this page.

=D= Dana - giving, gift, alms-giving, alms, generosity, charity, benevolence, liberality, donation.

Dharini - Extended mantra used in esoteric branch of Buddhism.

Dakini

Dependant Arising - indicates that any phenomena that appears to exist arises in dependence with causes (and conditions, which can be seen as causes as well). This proves that none of the objects, beings, notions, perceptions, etc. we consider to exist has an established existence, but it is a non-separable "part" of a "flow" that is the whole Existence. The notions of "part", "flow" and "Existence" are also subject to this dependent arising. There is no single phenomena that can be established independently, completely separate from all other phenomena. See Causality and Emptiness on this page.

Deva - A shining one, god, deity

Dharma - The Doctrine, The Law, nature, the Truth.

Dukkha - Suffering, misery, woe, pain, ill, sorrow, trouble, discomfort, unsatisfactoriness Dhyana - The practice of concentration.

Diamond Sutra - part of the Prajnaparamita Sutra shows that all phenomenal appearances are not ultimate reality but rather illusions, projections of one's own mind.

=E= Emptiness - in the Buddhist context, corresponds to the Sanskrit word "shunyata". It indicates the fundamental nature of all phenomena, which are empty of any conceivable notions and characteristics. It indicates that ALL that appears to exist is void of ANY kind of existence. For the humans' sake, in order to make this notion more understandable, it is sometimes said that the Reality exists only as a concept in a being's mind - which is somewhat similar to saying it doesn't exist at all in any way that one may believe it exists. In the human world this can be easily proved by observing that all phenomena are causally determined by others, and their form and/or status is defined in relationship with others, and so on, without being able to determine a single phenomena which can serve as an independent base for definitions. See Causality and Dependant Arising above.

=J= Jhana - meditation, trance, ecstasy, absorption, a state of serene contemplation attained by meditation.

Jnana - trancendental, non-conceptual wisdom. =K= Karma - Movement of the mind, producing actions of body, speech or thought

Kalpa - An aeon, world cycle. =L= Lobha - Greed, covetousness.

Loka - the World, a world, plane of existence. =M= Mantra - literally: "thing that protects the mind". A sequence of syllables for training the mind and meditating on Buddhas/Bodhisattvas, and in esoteric teachings, for shaping the flow of the subtle winds (prana) in some forms of yoga.

Metta - Loving kindness,good will, friendliness. =N= Nirvana - the extinction of the fires of greed, hatred and ignorance. A state of having destroyed all kleshas.

Non-duality - the real nature of things. The impossibility to establish ANY phenomena as separate and independent, and therefore to separate completely one "this" and one "other", without finding any common cause or a link between them, no matter how deep we search.

Non-self - the notions of Emptiness and Dependent Arising also apply to what we consider to be our "self". This self is also causally determined by causes in the past. Moreover, the non-duality can also be applied to the selves. This finding is particular to the Buddhist religion, and a central point in its Doctrine. It is the finding that destroys egoism, since this is based on the concept of self, which is invalid. Greed and hatred are also useless since they have no base to rely on.

=P= Pali Canon - Form of agreed written tradition constructed 400 years after Buddhas death from oral stories, comprising the Vinaya Pitaka, Sutta Pitaka and Abhidamma pitaka.

Papa - evil, wrong action, demerit, bad.

Paramita - Perfection, lit. "that which carries/ferries across".

Prajna - Conceptual wisdom.

Puja- worship (external and mental, honour, veneration, homage, devotional offering. =R=

Ratanattaya - the Triple Gem, the Three Jewels: Buddha, Dharma, Sangha.

Rigpa - the primordial, nondual awareness described in Dzogchen instruction.

Rupa - matter, form, material body, shape, appearance, corporeality.

=S= Shraddha - faith, confidence.

Sala - preaching hall or room

Samadhi - Concentration, contemplation, absorption.

Samsara - the Round of Rebirth, Cycle of Existence, the Suffering.

Sangha - Community of monks.

Sila - Morality. =T= Tantra - Esoteric Buddhism.

Tathagata - Thus gone one. Appellation for Buddha Shakyamuni.

Two Truths =U= Ultimate Truth

Upadana - attachment, clinging.

Upasaka - male lay follower of buddhism.

Upasika - female equivalent of 'Upasaka'. =V= Vedana - sensation, feeling.

Vihara - A monastery, temple.

Vinaya - "Discipline". That (behavior, rules etc.) which is conducive to dispelling Samsara.

Vipassana - insight intuitive vision, introspection, contemplation, insight development.

Viriya- effort, energy, vigour, endeavour, exertion. =W= Wat (Thai) - Monastery, temple.

title: Buddhist Philosophy/Glossary


text:
Buddhist Philosophy/Quips

Things are not as they appear, nor are they otherwise.

Space can contain everything, but space does not entertain the thought that it can contain everything.

Samsara and Nirvana are the same - Normalisation of attainment for the arisings

If you meet the Buddha on the road - Kill him - Attachment to obstacles goes all the way to the top

title: Buddhist Philosophy/Quips


text: Buddhist Philosophy/References and Links


text:
Buddhist Philosophy/Developments

Well Known Buddhists

 * 1) Dalai Lama ~ Tulku, embodiment of Compassion
 * 2) Thich Nhat Hanh ~ Runs Plum Village in France, nominated for a Nobel peace prize
 * 3) Zen Master Seung Sahn http://www.kwanumzen.org

Who are the Hinayana?

 * Hinayana is a term meaning "smaller" or "lower" vehicle.

 * In order to be classified as following Hinayana, a practitioner must be practicing in order to achieve the nirvana of the hearer (shravaka) or solitary realiser (pratyekabuddha). The motivation of bodhicitta, the wish to attain Buddhahood for the sake of all beings, is absent in these schools, although it may be mentioned in relation to those who actually attained buddhahood. When the aim is buddhahood, a practitioner is following Mahayana.

 * There are two main divisions of the Hinayana, the Sautrantika (sutra-ists) and the Vaibhashika (detailists), as compared to the two main divisions of the Mahayana: Yogachara and Madhyamika. The philosophies of the Hinayana schools are collected in the Abhidharmakosha (Compendium of Higher Knowledge) by master Vashubandhu, the brother of Asanga.

 * The term 'Hinayana' is often thought to refer to the Theravada school, which developed historically from the Sthaviravada, and the main texts of which are preserved in the Pali language. This is frequently a source of contention, as the term, especially among Western practitioners, has negative connotations. In the Tibetan tradition, among others, the Hinayana is considered a vital and important stage of practice, and one to be thoroughly learnt before embarking on the Bodhisattva path. Indeed, the fourteenth Bodhisattva vows is to refrain from disparaging the Hinayana. To do so is to have committed a root downfall.

 * Neither the term Hinayana, or Shravakayana as it is sometimes called, are terms that are considered "politically correct" to use, but unfortunately a proper history of the developments of the Buddha's teachings is not possible without their use.

Western Developments

 * The Beat poets of the 40's and 50's popularised Zen in particular but the roots of Buddhism in the West can be traced back to the Theosophical movement in Great Britain, to earlier esoteric orders and the medieval mystery plays of Europe.

Future Developments
Integrated and adaptive systems introduced into the core values suggest the need for a new dharma revelation of the future. Traditionally this new Buddha is known as the Maitreya. Meanwhile many utilize the traditional and simple pragmatism of Buddhism to enhance their life experience. Buddhism is good in the beginning, good in the middle, and good in the end.

Medicine and Healing
The medicine Buddha practices and the body strengthening of Shaolin are two widely known healing methods.

title: Buddhist Philosophy/Developments


text:
Traditional Chinese Medicine/Shui Niu Jiao

Name Means:
 * Shui-Water
 * Niu-Buffalo
 * Jiao-Horn

English Name:
 * Water Buffalo Horn

Chinese Name:
 * 水牛角

Taste & Temperature:
 * ../Xian-Salty/
 * ../Han-Cold/

Channels:
 * Hand Shao Yin of Heart
 * Foot Jue Yin of Liver
 * Foot Yang Ming of Stomach

Actions & Indications:
 * Clear Heat & Cool Blood, for Heat in Blood level
 * Clear Blood Heat, stop bleeding
 * Clear Heat-Toxin
 * Clear Heat and suppress tremors
 * Replacement for ../Xi Jiao/ (Horn of the rhinoceros)

Contraindications:
 * Spleen/Stomach deficiency with diarrhea
 * Rashes in patients with deficient Qi and without high fever

Caution:
 * pregnancy

Antagonizes:
 * Shui Niu Jiao antagonizes
 * ../Chuan Wu/
 * ../Cao Wu/
 * ../Lei Wan/

Dosage:
 * Thin Slices: 10-40 qian (30-120 grams)
 * Powdered: 2-5 qian (6-15 grams)

back to:
 * ../Qing_Re_Liang_Xue/
 * ../TCM Materia Medica/


text:
User talk:Canaen~enwikibooks

Hello and welcome to Wikibooks!

Here are some tips to help you get started:
 * You can sign your name on Talk and vote pages using four tildes, like this: ~~~~.
 * Remember to conduct any editing experiments in the sandbox.
 * Check out our help page if you need additional help.
 * Eventually, you might want to read the Manual of Style and Policies and Guidelines.
 * Take a look at Naming policy
 * See list of templates which can save your time
 * Remember to maintain a Neutral point of view.
 * Explore, be bold in editing pages, and have fun!

You will find more resources in Community Portal. If you want to ask a question, visit the Study help desk, the Staff lounge, IRC channel or ask me personally on my talk page.

Good luck! -- LV (Dark Mark) 21:06, 20 March 2006 (UTC)

Wikiversity
I saw your name on the Wikiversity participant's list, you may be very experienced in mathematics already, but I'm trying out instructing a Calculus course if you're interested, go to Wikiveristy, check out the mathematics department, pure mathematics, and in the course list is included Calculus. Fephisto 22:38, 9 July 2006 (UTC)

Staff lounge mess
Don't do edits like this. --Derbeth talk 07:54, 19 September 2006 (UTC)

Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Canaen. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Canaen~enwikibooks that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:01, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 04:45, 19 April 2015 (UTC)

title: User talk:Canaen~enwikibooks


text:
Buddhist Philosophy/Details

The Eightfold Path
1. Right Understanding (or Right View, or Right Perspective)

"And what, monks, is right understanding? Knowledge with regard to suffering, knowledge with regard to the origination of suffering, knowledge with regard to the stopping of suffering, knowledge with regard to the way of practice leading to the stopping of suffering: This, monks, is called right understanding.

2. Right Thought (or Right Intention, or Right Resolve)

"And what is right thought? Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right thought.

3. Right Speech

"And what is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter: This, monks, is called right speech.

4. Right Action

"And what, monks, is right action? Abstaining from taking life, abstaining from stealing, abstaining from unchastity: This, monks, is called right action.

5. Right Livelihood

"And what, monks, is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This, monks, is called right livelihood.

6. Right Effort (or Right Endeavour)

"And what, monks, is right effort? (i) There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen. (ii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen. (iii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. (iv) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This, monks, is called right effort.

7. Right Mindfulness

"And what, monks, is right mindfulness? (i) There is the case where a monk remains focused on the body in & of itself -- ardent, aware, & mindful -- putting away greed & distress with reference to the world. (ii) He remains focused on feelings in & of themselves -- ardent, aware, & mindful -- putting away greed & distress with reference to the world. (iii) He remains focused on the mind in & of itself -- ardent, aware, & mindful -- putting away greed & distress with reference to the world. (iv) He remains focused on mental qualities in & of themselves -- ardent, aware, & mindful -- putting away greed & distress with reference to the world. This, monks, is called right mindfulness.

8. Right Concentration

"And what, monks, is right concentration? (i) There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities -- enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. (ii) With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of concentration, one-pointedness of awareness free from directed thought & evaluation -- internal assurance. (iii) With the fading of rapture, he remains in equanimity, mindful & fully aware, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' (iv) With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This, monks, is called right concentration."

Buddhism's world view
Buddhists believe in vast number of realms, which could be categorised into the six realms of samsara, which are the:
 * Heavenly realm
 * Demi-god realm
 * Human realm
 * Animal realm
 * Hungry ghost realm
 * Hell realm

Contrary to most other cultures which looked towards heaven as the ultimate spiritual destination, Buddhists regard the human realm as the highest regarded realm of the six. Although the human realm does not appear special at first glance, it contains all the states of consciousness in the universe, from hellish suffering to divine ecstasy.

Among the lower realms, the animals are unable to intellectually understand the teachings, and the hungry ghosts and hell dwellers are gripped by pain and suffering. As for the realms above, the demi-gods are dominated with violence and jealousy, and are antithetical to the teachings of the dhamma. The heaven dwellers constantly indulge in the fruits of their past kamma, and do not concern themselves with the future.

For this reason, life in the world of human beings is known as "the precious human rebirth". Born close to the pivot point of happiness and suffering, human beings have a unique capacity for moral choices with long-term significance.

Enlightenment as an arhat can be attained from the realms of the Śuddhāvāsa deities. A bodhisattva can appear in many different types of lives, for instance as an animal or as a deva. Buddhas, however, are always human.

Summary

 * There is dukkha, a quality of being unstable, subjected to change, and therefore imperfect, or unsatisfactory.

 * Dhamma can refer either to the teachings of the Buddha which are conducive to spiritual improvement, or constituent factors of the worldly realm.

 * Karma explains that our actions bear consequences, both good and bad. In other words, you are responsible for your actions.

 * The Buddha teaches the doctrine of dependent origination, which states that phenomena arise together in a mutually interdependent web of cause, effect and conditions. Therefore, all phenomena are insubstantial and empty of inherent property. (e.g., A cup loses its property as a cup when it breaks.)

 * Nibbāna refers to the highest spiritual attainment, where the mind is liberated, and no longer clings to worldly phenomena.

Note:
 * This is only a draft edit for the time being, and is incomplete.
 * Pali terms are used in the summary, for simplicity and readability.

title: Buddhist Philosophy/Details


text:
User talk:Htonl

Hello and welcome to Wikibooks!

Here are some tips to help you get started:
 * You can sign your name on Talk and vote pages using four tildes, like this: ~~~~.
 * Remember to conduct any editing experiments in the sandbox.
 * Check out our help page if you need additional help.
 * Eventually, you might want to read the Manual of Style and Policies and Guidelines.
 * Take a look at Naming policy
 * See list of templates which can save your time
 * Remember to maintain a Neutral point of view.
 * Explore, be bold in editing pages, and have fun!

You will find more resources in Community Portal. If you want to ask a question, visit the Study help desk, the Staff lounge, IRC channel or ask me personally on my talk page.

Good luck! -- LV (Dark Mark) 21:14, 20 March 2006 (UTC)

title: User talk:Htonl


text:
User talk:Daniel Mayer

Hello and welcome to Wikibooks!

Here are some tips to help you get started:
 * You can sign your name on Talk and vote pages using four tildes, like this: ~~~~.
 * Remember to conduct any editing experiments in the sandbox.
 * Check out our help page if you need additional help.
 * Eventually, you might want to read the Manual of Style and Policies and Guidelines.
 * Take a look at Naming policy
 * See list of templates which can save your time
 * Remember to maintain a Neutral point of view.
 * Explore, be bold in editing pages, and have fun!

You will find more resources in Community Portal. If you want to ask a question, visit the Study help desk, the Staff lounge, IRC channel or ask me personally on my talk page.

Good luck!

Woohoo, look at whom I welcomed! -- LV (Dark Mark) 21:23, 20 March 2006 (UTC)

De-adminship
Hello, As all administrators at the English Wikibooks, you are subject to de-adminship if you are inactive for over 1 year, which is currently the case. The request will be made at Meta one month from today. If you would like to object to the de-adminship, please do so at http://en.wikibooks.org/wiki/Wikibooks:Requests_for_permissions#Removal_of_access

Thanks for your time of service as an administrator at English Wikibooks.

– Mike.lifeguard  | talk 00:35, 5 April 2008 (UTC)

title: User talk:Daniel Mayer


text:
Traditional Chinese Medicine/Sheng Di Huang

Name Means: English Name:
 * Sheng-Fresh
 * Di-Earth or soil
 * Huang-Yellow
 * rehmannia root
 * Chinese foxglove root

Latin Name:
 * Radix Rehmanniae Glutinosae

Chinese Name:
 * 生地黄 (Simplified Chinese)
 * 生地黃 (Traditional Chinese)

Chinese Pinyin: shēng dì huáng

Taste & Temperature:
 * ../Gan-Sweet/
 * ../Ku-Bitter/
 * ../Han-Cold/

Channels:
 * Hand Shao Yin of Heart
 * Foot Jue Yin of Liver
 * Foot Shao Yin of Kidney

Actions & Indications:
 * Clear Heat & Cool Blood, for Heat in Blood level
 * nourish Yin
 * nourish Yin/Blood and generates fluids
 * used for wasting and thirsting disorder
 * cool upward blazing Heart Fire

Contraindications:
 * Spleen/Stomach deficiency with diarrhea
 * Spleen deficiency with Damp
 * Yang deficiency
 * weak pregnant women with deficient Blood or deficient Spleen/Stomach
 * should avoid onions, garlic, radishes

Dosage:
 * 3-10 qian (9-30 grams)


text:
Acoustics/How to contribute

This is a short tutorial, in order to explain to the new users how to quickly add an article to the Acoustics Wikibook.

Before contributing
The first thing to do is to define the subject of your article. Please make sure that your subject is not already present on this Wikibook. You will also have to check the table of contents of the main page to determine the category (Fundamentals, Applications, ...) in which you want your article to appear. If you need to, it's also possible to create a new category.

How do I create my page ?
You will have to edit the main page of the Acoustics Wikibook (check the tabs on the top of the page). Then add a line in the chosen category, following the example of the existing links. Click "save page" and go back to the main page. You are to see the broken (red) link you've just created. Just click on it, and here you are. You've just created your first page, which is, for the moment, blank.

How do I create my page title ?
The first step is to download this model, which is used for every single page's title.

You'll have to open it with the painting software of your choice (Microsoft Paint for example), then write your article's title on the model. Save it and upload it (see the upload section of Wikibooks). Add it to your page via the tool boxes.

How do I add images to my page ?
You'll have to check the copyrights status of your file, then upload it (only generic domains). Add it to your page with the tool boxes, or by following an existing page's example.

title: Acoustics/How to contribute


text:
Buddhist Philosophy/Authors

 * 1) Lobster
 * 2) Woodenrobot
 * 3) Other and anonymous contributors

title: Buddhist Philosophy/Authors