[Narrator]: How can we be free from faults when we were not born as saints or sages? Confucius once said, "One with faults should not fear to correct them." After Liao-fan spoke of the ways to create destiny, he proceeded to tell his son about the three ways to reform. First, one must feel shame, second one must know fear, and third, one must have determination and courage. If we are mindful of correcting even the tiniest mistake, then large wrongdoings would naturally be avoided.\n\n[Narrator]: The Spring-Autumn Period mentioned throughout this book refers to a period in China's history over 2,000 years ago when the country was undergoing great change and turmoil.\n\n[Liao-Fan]: During the Spring-Autumn Period, China was divided into several small nations. Many prestigious advisors and counselors of these nations were able to accurately predict whether a person's future would be good, bad, disastrous or fortunate, based on their observation of that person's speech and behavior. These can all be seen recorded in several history books.\n\n[Liao-Fan]: Usually, there are signs which signal impending danger or of coming good fortune. These signs are a reflection of one's heart; though it is the heart from which thoughts arise, the body and its limbs can fully portray a person's character. For instance, if a person is kind-hearted, then his every gesture would indicate steadiness and solidity. If a person is evil and mean, then his body and limbs would naturally portray a petty and small character. Often a person is more fortunate when he tends toward kindness and invites trouble when he tends toward meanness. Worldly people often do not see what is actually going on, as if their vision was blurred. Since they cannot see reality, they claim that fortune and disasters are unpredictable.\n\n[Liao-Fan]: When a person is absolutely honest and truthful, his heart is in agreement with the heart of heaven. Therefore, when one can use this sincere attitude in treating people and dealing with everyday matters, good fortune will naturally follow. This means that in observing someone, we only need to pay attention to his behavior. If his behavior portrays kindness, then you will know for sure in advance that his good fortune is not far behind. On the contrary, when we see unkind behavior from a person, we will know that troubles await him. If you really want to have good fortune, and stay away from adversity, it is necessary to first reform your faults before practicing kind deeds.\n\n[Liao-Fan]: There are three ways to reform one's faults: First, one must feel shame. Think of all the ancient saints and sages whose names and teachings have lasted through hundreds of generations. They were people just like us, but why is my name tarnished and my reputation ruined in just one lifetime? I find that it is because I over-indulge myself in material pleasures and have been badly influenced by the polluted environment. I also secretly do many things I'm not supposed to do, and think others won't know about it. Sometimes I disregard the nation's laws and am not ashamed of it. Without realizing it, I stoop lower each day until I'm no different from an animal. There is nothing else in the world which calls for more shame and remorse than these behaviors. Mencius once said,\n\n[Mencius]: "Shame" is the greatest and most important word in a person's lifetime. Why? Because one who knows shame, will put forth his best effort in reforming faults and will eventually attain sagehood or become a saint. One who cannot comprehend the word 'shame' will be unrestrained and immoral. This person would then be just like an animal.\n\n[Liao-Fan]: These are really key words to reforming your faults.\n\n[Liao-Fan]: The second way to reform is that one must know fear. What are we to fear? We must know that the heaven, earth, spirits, and gods all hover over our heads in observation. They are different from man in that they can see everything without obstruction. Therefore, it is not easy to deceive them. Even when my wrongdoings are done in a place where nobody is around to witness it, the heaven, earth, spirits and gods are just like a mirror, clearly reflecting all my faults. If my offense is serious, then all kinds of disasters will befall me; if the fault is minor, it will still deduct from my current fortune. How can I not feel fear?\n\n[Liao-Fan]: Every moment, even when I'm in an empty room, the spirits and gods watch over me very carefully and records everything. We can try covering up our evil doings from others, but the spirits and gods can see through to our hearts and know our every action. Ultimately, we cannot deceive ourselves. We would feel embarrassed and dishonored if others happened to see our misdeeds. Therefore, how can we not be constantly cautious of our every actions and be fearful of the consequences they might evoke?\n\n[Liao-Fan]: But there's more to it! As long as a person still has one breath left, then he has the chance to repent of the most serious mistakes and offenses.\n\n[Narrator]: Once, a person who behaved badly during his entire lifetime felt remorse just when he was about to die. He had realized his past mistakes and regretted all the bad things he had done. His heart came to a very kind thought, and immediately afterwards, he passed away peacefully.\n\n[Liao-Fan]: This is to say, if a person can have an overwhelming and courageous kind thought at the most important moment, then it can cleanse away hundreds of years of accumulated sins. This is just like how only one lamp is necessary to bring light into a valley that has been dark for a thousand years. Therefore, it does not matter how long one has been sinful, or if the offenses were newly made; he or she is a surpassing person as long as they are able to change!\n\n[Narrator]: Though we make mistakes, it is good to correct them. But don't think it is all right for you to do bad things now because you can always repent later. This is definitely not allowed. If one commits a wrongdoing purposely, then the sin is even greater than before.\n\n[Liao-Fan]: Besides, we are living in a tumultuous and constantly changing world. Our body, being made of flesh and blood is extremely perishable. If our next breath does not come, then this body will no longer be part of us. By then, even if we did want to reform, we would not have the chance to do so.\n\n[Narrator]: Also, when a person dies, he cannot take any worldly possessions with him; for only his karma stays with his spirit.\n\n[Liao-Fan]: Therefore, when you commit evil, your retribution in the physical world is a bad reputation and name which will last for hundreds and thousands of years. Even filial children and loving grandchildren cannot cleanse your name for you. Whereas in your afterlife, you might end up in hell suffering immeasurable pain. Even the saints, sages, Buddhas, and Bodhisattvas you may meet cannot save or help you from your consequences. So how can one not be fearful?\n\n[Liao-Fan]: The third way to reform is: one must have determination and courage. A person who hesitates to reform his faults is one who really does not want to change, but is content with what he can get away with. His willpower may not be strong enough, making him afraid to change his wrongdoings. For a reform to take place, one must use all his efforts and resolve to change immediately. One should not doubt or wait to reform one's faults. We should not postpone our resolve to change until tomorrow or the day after. A minor fault is like a thorn sticking into our flesh, and should be quickly removed. A big fault is like a finger bitten by a poisonous snake. We must cut off that finger without hesitation to prevent the poison from spreading and taking our life.\n\n[Liao-Fan]: If a person can follow the three ways of shame, fear, and determination to reform, then his personality will surely be transformed. Just as a thin layer of ice is melted by the sun's rays in springtime, one's faults will also disappear when dealt with through these three ways.\n\n[Liao-Fan]: There are also three methods of practice in helping one reform. First is changing through action; second is changing through reasoning, and third is changing from the heart. Since the methods vary, so do the results of change.\n\n[Narrator]: First let us talk about changing through action.\n\n[Liao-Fan]: For example, if I killed living beings in the past, I now vow not to kill again starting today. If I was angry and yelled at others in the past, I vow not to get angry starting today. This is how a person changes through action, and refrains from repeating a wrongdoing by vowing not to do it again. However, it is a hundred times harder if you force yourself not to do something than if you just stopped doing it naturally. If you do not uproot your faults, but merely suppress them, the faults will eventually resurface even if you have temporarily stopped doing them. Therefore, the method of changing through action cannot help you get rid of your faults permanently.\n\n[Liao-Fan]: Second, let me explain changing through reasoning. A person who tries to reform can refrain from wrongdoings by understanding the reason and principle behind why he should not do it. In the instance of killing, one can reform through contemplating:\n\n[Narrator]: Loving all living things is the virtue of heaven. All living beings love life and are afraid to die. How can I be at peace with myself by taking another's life to nurture my own? At times, animals were even cooked alive, such as fish or crabs. They may not have been completely slaughtered before going into the cooking pot. Such pain and suffering reach down into the bones, how can we be so cruel to these animals? When we eat, we use all kinds of expensive and tasty things to nourish our bodies, enough to fill the whole dinner table! But once the meal is done, even the delicacies become body waste and are excreted. The result of our killing accomplishes nothing. We can be nourished just as well by consuming vegetarian foods. Why let your stomach become a graveyard and reduce your fortune through the sin of killing?\n\n[Liao-Fan]: Think again of all the living beings with flesh and blood. Like us, they have a consciousness. We should cultivate virtue and allow these living beings to feel safe around us. How can we continue to harm their lives and make them hate us? If you think about it, you will naturally feel sorrow for these animals and be unable to swallow their flesh.\n\n[Liao-Fan]: Here's another example of change through reasoning. One who often gets angry should stop and think of the fact that everyone has their individual strengths and weaknesses. According to my reasoning, if I touched on someone else's weakness, I should pity him for his weaknesses and forgive his shortcomings. If someone offends me for no reason at all, then it is their problem, and that has nothing to do with me. There is no reason for me to get angry. I can also think:\n\n[Narrator]: There isn't a right minded person who thinks he is always right, for anyone who thinks he is perfect must be a fool. There isn't a learned person who blames another for being knowledgeable, because a truly learned person would be humble, and he will only criticize himself and treat others with tolerance. Therefore, one who complains about others is not a genuine learned person.\n\n[Liao-Fan]: Therefore, when things do not go the way we wish, it is because we haven't cultivated our virtues and morals, and have not accumulated enough merits to move others! We should always reflect upon ourselves first and see whether we have mistreated others. If we practice thus and diligently cultivate this virtue, then adversity and slander can actually become our training ground to refine our character and to fulfill our goals. Therefore, we should be very glad to accept someone else's criticism and teachings. What is there to be angry and complain about?\n\n[Liao-Fan]: Additionally, to remain unmoved by slander is like letting a torch burn itself out in space. If we hear others slandering us and try to defend ourselves, it would be like the spring silkworm spinning its own cocoon. There was an old saying which stated 'one who ties himself in a cocoon is looking for suffering'. Therefore, no benefit but harm is derived from getting angry. There are other faults and offenses we can change along the same lines. If we can understand the reasoning behind the need for reform, we will not make the same mistakes twice.\n\n[Liao-Fan]: Lastly, what is meant by changing from the heart? Though a person's faults can amount to thousands of different types, they all stem from thoughts of the mind. If my heart is still of thoughts, then actions will not arise and faults can be avoided. If your heart is rooted in vices such as desire, fame, profits, or anger, you don't have to find ways to get rid of each fault. All you need is a sincere, kind heart and the willingness to practice kind deeds. As long as your heart is virtuous and kind, then naturally your mind will not generate any improper thoughts.\n\n[Liao-Fan]: All mistakes stem from the heart; therefore, one should change from the heart. It is like getting rid of a poisonous tree. If you want to put an end to it, you must uproot it altogether so it cannot grow again. Why exert yourself to no avail by pulling out its leaves one by one and cutting it twig by twig?\n\n[Liao-Fan]: The best way to reform our faults is through cultivating our hearts. If we are willing to cultivate our hearts, then it is possible to purify our faults right away.\n\n[Narrator]: This is because wrongdoings originate from the heart. Purifying the heart can erase all improper and bad thoughts before they are carried out in action.\n\n[Liao-Fan]: If my heart is pure, I can recognize and stop an evil thought as soon as it arises. The immoral idea will disappear the moment I lay my conscious on it. If I am unable to succeed at reforming a fault through changing the heart, then I will try at the level of understanding, knowing the reasons why I need to make the change. If I cannot succeed with this, then I will try to reform by changing through action and force the thought to dissipate. The best way is by cultivating the heart and understanding the reason behind the need to change. The alternative way is forcing ourselves not to commit the wrongdoing again. Sometimes all three methods have to be used to succeed at reforming a fault. Don't be a fool by dismissing the best way and preferring the alternative way.\n\n[Liao-Fan]: But even when one vows to change, assistance is needed to truly reform. We will need constant reminders from true friends who are witnesses to our actions in everyday life. As for our good and bad thoughts, we can ask the spirits and gods to be our witness. I practice this by writing down all my faults and reporting them to the heavens, earth, spirits, and gods. You also need to repent sincerely and wholeheartedly from morning to evening without laxity. If one can sincerely repent from one to two weeks, then one to three months, continuing this way, then one will definitely attain results and benefits.\n\n[Narrator]: What are the benefits of repentance? For one, you may feel very much at ease, and your heart will feel light and generous. A dumb person may suddenly become wise, and one can maintain a clear and relaxed mind even in a disturbing and confusing environment. One would also feel a great knowledge for everything. One would be able to drive out all hatred upon seeing an enemy and keep a happy attitude. One may dream of spitting out black things; a sign of expelling improper thoughts and negative energy, leaving the heart much cleaner and purified. One may also dream of the ancient saints or sages who have come to promote and help them, or dream of flying in space without a care in the world. One may also dream of all kinds of colorful flags and ornately decorated canopies. These unusual phenomena are all indications of a successful reform and dissolving of past offenses.\n\n[Liao-Fan]: However, one must not consider seeing these phenomena as a sign of perfection. Instead, one must resolve to further improve the self and put forth greater effort to reform.\n\n[Liao-Fan]: During the Spring-Autumn period of China's history, there was a high senior government official in Wei, named Bwo-yu Chu. When he was twenty, he was already mindful of his past faults. He studied his mistakes and tried to correct them thoroughly. At the age of twenty-one, he felt he still had not completely corrected all his faults. When he was twenty-two, he felt as if twenty-one was spent dreamily, without practical improvement. Thus, year after year, he continued to correct his faults. When he reached fifty, Bwo-yu still felt that the past forty nine years were full of wrongdoings. This was how particular our ancestors were regarding the correction of faults!\n\n[Liao-Fan]: We are all just common people and our mistakes are as numerous as the spines on a porcupine. Oftentimes when we look back, we do not even see our own faults. This is because we are careless, and do not know how to reflect on our own actions. It is as if a cataract is growing in our eye, we become so blind we cannot even see that we're making mistakes everyday!\n\n[Liao-Fan]: There are also indications when people have accumulated too many offenses and sins.\n\n[Narrator]: For instance, one's heart may feel confused and oppressed, lacking energy and spirit. One becomes extremely forgetful, full of worries and feels embarrassed and depressed upon meeting a virtuous gentleman. One becomes displeased at hearing righteous reasoning and when showing kindness to others, is in turn treated with hostility. One will constantly have nightmares where everything is upside-down, and will talk incoherently and behave abnormally. These are the symptoms of those who have accumulated too many sins and offenses!\n\n[Liao-Fan]: If you have any of the above symptoms, you should immediately gather your willpower and reform all faults. It is necessary to form a new life for yourself. I hope you will not delay!
[Narrator]: The previous chapter spoke about the many ways to correct one's faults in this present life, naturally assuring that a good life will not become a bad one. However, we are still unable to transform a bad life into a good one. Though we may be good and virtuous in this life, we do not know if we committed offenses in past lives. The retribution for past deeds still has to be undergone. Therefore, in order to change a bad life into a good life, we not only have to reform our faults, but also have to practice all forms of kindness and build upon our virtue. Only in this way can we rid ourselves of the karma created in the past. Once the number of our kind practices accumulate, our bad life will naturally turn into a good life; thus, the practice of changing destiny can be proven!\n\n[Liao-Fan]: The I Ching/Book of Change stated:\n\n[Narrator]: "Families who perform kind deeds will accumulate fortune which can outlast many generations".\n\n[Liao-Fan]: Let me give you an example. Once there was a family by the name of Yen. Before they agreed to give their daughter in marriage to the man who later became Confucius' father, they looked into the past deeds of the family. After finding the family to be one that practiced kindness and accumulated virtues, the Yen family felt assured that their daughter would be marrying into a family that would be prosperous with outstanding descendants. Sure enough, their daughter later gave birth to Confucius.\n\n[Liao-Fan]: Confucius had once praised Shwun, an emperor of early China, on his filial piety, saying:\n\n[Confucius]: Due to his great filial piety, Shwun and his ancestors will be known and respected by others. His offspring will be prominent for many, many generations.\n\n[Liao-Fan]: These sayings were later proven true through history. Now I will prove to you in these true stories that merits can be attained through performing kind deeds.\n\n[Liao-Fan]: In Fukien province, there was a prominent man named Rong Yang who held a position in the imperial court as the Emperor's teacher. His ancestors were boat people who made a living by helping people cross the river. Once, there was a storm which lasted so long that fierce flooding washed away all the people's houses. People, animals, and goods were carried down river by the current. Other boaters took advantage of the situation and strove to collect the floating goods. Only Rong Yang's grandfather and great grandfather took interest in rescuing the drowning people. They did not take any of the goods that floated by. The other boaters all laughed and thought them to be very stupid. Later on, when Rong Yang's father was born, the Yang family gradually became wealthy. One day a saint disguised as a Taoist monk came to the Yang family and said:\n\n[Taoist]: Your ancestors have accumulated a lot of merit; your offspring should enjoy wealth and prominence. There is a special place where you can build your ancestral tomb.\n\n[Liao-Fan]: So they followed the Taoist's suggestion and shortly after, Rong Yang was born. Rong Yang passed the imperial examination when he was only twenty years old and later received imperial appointments. The emperor had even bestowed his grandfather and great grandfather with the same imperial honors. His descendants are still very prominent today.\n\n[Liao-Fan]: Zi-cheng Yang from the prefecture of Ninpo, Chehkiang province is another example. Zi-cheng worked as a member in the staff of the prefectural courthouse. He was a kind, humane, and law-abiding man. Once, the prefectural magistrate punished a criminal by beating him until his blood spilled out onto the ground. The magistrate's anger did not subside and as he was about to continue, Zi-cheng knelt and pleaded with him to stop beating the prisoner. The magistrate said:\n\n[Magistrate]: It's all right for you to plead, but how can I not be angry when this person has broken the law!\n\n[Liao-Fan]: Zi-cheng replied:\n\n[Zi-cheng]: When even those in government positions of prestige and power are corrupted and do not follow the Righteous Path, how can one expect the common people to abide by laws and orders? Also, extreme beating can force an innocent suspect to plead guilty. Thus in a case like this we should be more understanding.\n\n[Liao-Fan]: The magistrate was quite touched by Zi-cheng's speech and ceased the beating. Although Zi-cheng came from a very poor family, he never took any bribes. If the prisoners were short of food, he would always take food from his own home even if it meant going hungry himself. This practice of compassion never ceased and eventually Zi-cheng had two sons. The elder's name was Shou-chen and the younger was named Shou-zi. Both sons became very prominent, and held important government positions. Even the descendants of the Yang family remained prominent for a long time as well.\n\n[Liao-Fan]: Here is another true story that happened during the Ming Dynasty. Once, an organization of bandits appeared in Fukien Province. The Emperor appointed General Hsieh to lead the imperial army to pacify them. General Hsieh wanted to make sure that the innocent were not accidentally killed in the hunt for bandits. So, he managed to attain a list of those who belonged to the organization and commanded that a white flag be given secretly to those who did not belong with the bandits. They were told to place the flag on their door when the imperial army came to town and the soldiers were ordered not to harm the innocent. With this one thought of kindness, General Hsieh saved tens of thousands of people from being killed. Later, his son Chian Hsieh placed first on the imperial exams and later became an advisor to the emperor. His grandson Pei Hsieh also placed highly on the exams.\n\n[Liao-Fan]: Another example is the Lin family from Fukien. Among their ancestors was an old lady who was very generous. Everyday she made rice balls to give to the poor, and always gave as many as they asked for. There was a Taoist monk who came everyday for three years and each time would ask for six or seven rice balls. The old lady always granted his request and never expressed any displeasure. The Taoist monk, who was actually a heavenly being who came to test the depth of her kind heart, realized the deep sincerity of this woman's kindness and said:\n\n[Taoist]: I have eaten your rice balls for three years with nothing to show my gratitude in return. Perhaps I can help you in this way: On the land behind your house there is a good place where you can build the ancestral grave. If you are placed there in the future, the number of your descendants who will have imperial appointments will be equivalent to the number of seeds in a pound of sesame seeds.\n\n[Liao-Fan]: When the old lady passed away, the Lin family followed the Taoist's suggestion and buried her at the designated place. The first generation after that, nine men passed the imperial exams, and it continued that way for every succeeding generation.\n\n[Liao-Fan]: Another example comes from the father of an imperial historian whose name was Chi Feng. One winter many years ago, Chi Feng's father was on his way to school when he encountered a person frozen in the snow. Finding the man still breathing, he quickly took off his coat to wrap around the frozen man. He carried him back home and revived him. That night he dreamed of a heavenly being who told him:\n\n[Heavenly being]: You helped the dying man out of utter sincerity, this is a great virtue. I will bring the famous General Han-chi of the Sung Dynasty to be reborn as your son.\n\n[Liao-Fan]: Later the child was born and his nickname was Chi.\n\n[Liao-Fan]: Another example is of Ta-jo Ying, the imperial secretary who lived in Tai-chou. When he was young, he used to study in remote mountain areas. At night he often heard the sounds of ghost and spirits but he never feared them. One day he heard a ghost say happily to another ghost:\n\n[Ghost 1]: There's a village woman whose husband left home a long time ago and has not returned. Her in-laws think that their son is dead and are forcing her to remarry. Tomorrow night she is going to commit suicide here, and will replace me so that I can be reborn.\n\n[Narrator]: The souls of those who commit suicide have to wait for another to die at the same place they did in order to leave the ghost realm and attain rebirth at a higher level.\n\n[Liao-Fan]: Mr. Ying heard this and immediately set out to sell his parcel of land. He attained four lians of silver and made up a letter from the daughter-in-law's husband and sent it to her home along with the silver. The father-in-law noticed that the letter was not in his son's handwriting, but examined the silver and said:\n\n[Father-in-law]: The letter may be a fake, but the silver's not. Besides, who would send us this much money? Perhaps our son is truly alive and well, and we should not force our daughter-in-law to remarry.\n\n[Liao-Fan]: Therefore the daughter-in-law did not commit suicide and her husband returned home after all. Mr. Ying heard the ghosts converse again:\n\n[Ghost 1]: Humph! Originally I was able to leave this place for rebirth, but my chance got messed up by Mr. Ying!\n\n[Ghost 2]: Why don't you inflict some harm on him?\n\n[Ghost 1]: No, I can't. His goodness and virtue has been recognized by the gods and he's going to receive a prominent position in the future. How can I harm him?\n\n[Liao-Fan]: Mr. Ying heard this and became even more diligent in practicing kindness and accumulating merit. Whenever there was a famine, he would use his own money to buy food for the poor and needy and was always eager to help those in emergencies. When things did not go his way, he always reflected within himself rather than complain of the outside conditions. Even today, his descendants are still very prominent.\n\n[Liao-Fan]: There was another person, Feng-chu Hsu, who lived in Changso, Chiangsu province, whose father was very wealthy. Whenever there was a famine, his father would donate his own grain and all the rent on the rice fields to the poor. One night he heard ghosts singing outside his home:\n\n[Ghosts]: No kidding! No kidding! A person of the Hsu family is going to pass the imperial exam!\n\n[Liao-Fan]: This went on for several days and sure enough, that year his son Feng-chu passed the imperial exam. From then on, he was even more diligent in doing good deeds and accumulating merit. He often fixed bridges and took care of travelers and monks. One day he heard the ghosts sing again:\n\n[Ghosts]: No kidding! No kidding! A person in the Hsu family is going to pass an even higher level on the imperial exam!\n\n[Liao-Fan]: And sure enough, Feng-chu passed the higher exam and became the governor of two provinces.\n\n[Liao-Fan]: Another example is Kung-hsi Tu who lived in Chia-shing, Chehkiang Province. Mr. Tu used to work in the courthouse and would spend nights in the prison cells, talking with the inmates. Whenever he found anyone to be innocent, he would write a classified report to the judge, informing him of innocent cases. The judge would then question the prisoners accordingly and clear the case. Through Mr. Tu's effort, ten innocent people were released, and all of them were extremely grateful to him. Soon after, Mr. Tu also made a report to the Imperial Judge saying:\n\n[Mr. Tu]: If even in the Imperial City there are so many innocent imprisoned, there must be many more throughout the nation. I recommend that the Imperial Judge send investigators to check the prisons for innocent people every five years. The sentences can be reduced or canceled in order to prevent the innocent from remaining in prison.\n\n[Liao-Fan]: The Imperial Judge took his request to the Emperor, who agreed to Mr. Tu's suggestion. Mr. Tu was chosen as one of the special agents in charge of reducing sentences for those who may be innocent. One night he dreamed of a heavenly being who came to him and said:\n\n[Heavenly being]: You were not supposed to deserve a son in this life, but this act of reducing prison sentences for innocent people is in line with the wishes of the heavens. You will be bestowed with three sons and they will all attain high positions.\n\n[Liao-Fan]: Soon after that, his wife gave birth to three sons who all became prominent men in society.\n\n[Liao-Fan]: Another example of attaining good outcomes from practicing kindness is Ping Bao who lived in Chia-shing. Ping was the youngest of the seven sons of the magistrate of Chih-chou, An-hui Province. He was sought into marriage by the Yuan family at Ping-hu Prefecture and was a good friend of my father. Ping Bao was very knowledgeable and talented, but he was never able to pass the exams. He put his time into studying the teachings of Buddhism and Taoism instead. Once, while traveling to Lake Liu, he came to a village and saw a temple in desperate need of repairs. He saw that the statue of Kuan Yin Bodhisattva stood wet from the rain which leaked through the roof. Ping took out all his money and gave it to the abbot of the temple, asking him to please use it to restore the temple. The abbot replied:\n\n[Abbot]: It will be a very big project, I'm afraid this amount is not enough to complete your wish.\n\n[Liao-Fan]: Ping Bao then took out all his luxurious belongings and handed them to the abbot. His servant tried to persuade him into keeping his best outfit, but he refused, saying:\n\n[Ping Bao]: It does not matter to me. As long as the statue of Kuan Yin Bodhisattva remains undamaged, I do not care if I have to go without clothes.\n\n[Liao-Fan]: The abbot, with tears in his eyes, exclaimed:\n\n[Abbot]: To give up money and clothing is not a difficult deed to accomplish, but your deep sincerity is truly rare and precious to encounter!\n\n[Liao-Fan]: After the temple was repaired, Ping Bao led his father over to visit and spent the night there as well. That night, Ping dreamed of the Dharma Protector of the temple, Chie-lan, coming to thank him saying:\n\n[Chie-Lan]: Since you have accumulated these merits and virtues, your children and descendants will enjoy having imperial appointments for a long time.\n\n[Liao-Fan]: Later on, his son and grandson both passed high exams and were appointed as imperial officials.\n\n[Liao-Fan]: Another example is a person named Li Zhi from Jia-shan prefecture. His father used to be a clerk in the prefectural courthouse. Once, Li's father came to know about an innocent man who was given the death penalty. He attempted to plead this case with his superior. When the prisoner heard about this, he told his wife:\n\n[Prisoner]: I am so indebted to this man who has spoken on my behalf, and I have no way of showing my gratitude. Will you invite him over to our house and offer yourself in marriage? Perhaps this will please him and increase my chances to live.\n\n[Liao-Fan]: The wife cried as she listened to his request, for she really did not want to do it. But it was the only way she could help her husband in this time of need. So, the next day when the clerk came to visit, she offered him wine and told him of her husband's wishes. The clerk refused the offer of marriage, but continued with great effort to clear the case. When at last the prisoner was released, he and his wife both went to his house to thank him. The man said:\n\n[Man]: One with such virtue as yours is truly rare to encounter these days, how can I show my gratitude? You do not have a son, please allow me to offer my daughter in marriage to you, this is the only way I can repay you. Please accept.\n\n[Liao-Fan]: So the clerk accepted, and soon afterwards, she bore him his son, Li Zhi. Li passed the higher level imperial exam when he was just twenty years old. Li's son Gao, and grandson, Lu, and great grandson Da-lwun all passed high examinations and received imperial appointments.\n\n[Liao-Fan]: The ten examples above all tell of the different deeds cultivated by different people. Although their actions differ, their intent was the same: to do good. If we were to examine goodness closely, we would find that there are many different kinds.\n\n[Narrator]: There is real goodness and false goodness, honest goodness and crooked goodness, hidden goodness and visible goodness, seeming goodness and unseeming goodness, improper goodness and proper goodness, half goodness and full goodness, big goodness and small goodness, and finally, difficult goodness and easy goodness.\n\n[Liao-Fan]: These different types of goodness each have their own reason, which should be carefully learned and understood. If we practice kind deeds but do not learn the way to differentiate between right and wrong, we may end up doing harm instead of good. Now I will explain the different types of goodness one by one.\n\n[Liao-Fan]: What is real goodness and false goodness? Once upon a time in the Yuan Dynasty, a group of scholars went to pay homage to Master Jung Feng on Tian-mu Mountain. They asked:\n\n[Scholar 1]: Buddhist teachings often speak of the retributions for good and evil; they say it's like the shadow, following the body wherever it goes. This is saying that doing good will always have its reward, and doing evil will always have its punishments. Then why is it, that there are people who practice kind deeds, but their family and descendants are not prosperous and successful? On the other hand, there are evil and wicked people who do bad things, but their family and descendants do quite well. Where has the law of cause and effect gone to? Is there no standard in the Buddha's teaching?\n\n[Liao-Fan]: Master Jung Feng answered him, saying:\n\n[Master J.F.]: Common people are blinded by worldly views, they have not cleansed their minds of impurities, and cannot see with true perception. Therefore, they look upon true goodness as evil and mistaken true evil as goodness. This is very common nowadays! Furthermore, these people do not blame themselves for bad perception on their part, but instead blame the heavens for their misfortunes!\n\n[Scholar 2]: Goodness is goodness, and evil is evil; how can they be mistaken for each other?\n\n[Liao-Fan]: Hearing this, Master Jung Feng asked each of them to express their thoughts on what was good and what was evil. One of them said:\n\n[Scholar 3]: To yell at and beat others is evil, to respect and treat others in a mannerly way is good.\n\n[Liao-Fan]: Master Jung Feng answered:\n\n[Master J.F.]: Not necessarily.\n\n[Liao-Fan]: Another scholar said:\n\n[Scholar 4]: Being greedy for wealth and taking another's money is evil, not being greedy and abiding by proper ways is good.\n\n[Liao-Fan]: Master Jung Feng said:\n\n[Master J.F.]: Not necessarily.\n\n[Liao-Fan]: The remaining scholars all expressed their own views on what was good and what was evil, but Master Jung Feng still replied:\n\n[Master J.F.]: Not necessarily.\n\n[Liao-Fan]: Since Master Jung Feng disagreed with all of their views on good and evil, they decided to ask the Master himself. They questioned:\n\n[Scholar 1]: So what is really considered good, and what is really considered evil?\n\n[Liao-Fan]: Master Jung Feng told them:\n\n[Master J.F.]: To do things with the intention of bringing benefit to others is good, to do things for the sake of oneself is evil. If what you do is for the sake of benefiting another, then it does not matter if you yell at or beat him, that is still considered good. If your intention is for self-benefit, then regardless of your appearance of respect and courtesy, it is still considered evil. Therefore, when one practices kind deeds with the sole intention of benefiting others, this is considered as benefiting the public, and if it's public, then it is real goodness. If you only think for yourself while doing kind acts, then that is considered private benefit, and that, is false goodness. When kindness springs from within the heart, it is real goodness. When one does good just for the sake of doing a good deed, then it is false. Also, when one does good without expecting anything in return, it is considered real goodness. When one practices kind deeds for some other purpose than to benefit others, it is false. These differences should all be scrutinized by those who wish to practice true kindness.\n\n[Liao-Fan]: What is honest goodness and crooked goodness? People nowadays often look upon a conservative and nice person as a good and kind person. However, the ancient sages and saints have shown that they prefer those who are courageous and hold high goals for themselves.\n\n[Narrator]: This is because those with courage and high goals are easier to teach and guide, and will someday reach accomplishment in life, while those who are overly careful and conservative will never amount to anything.\n\n[Liao-Fan]: As for those who appear to be conservative and careful in their everyday actions, they may be liked by all, but because of their weak personality, they easily go along with everything, unable to think for themselves. Sages often speak of them as thieves of virtue. From this we can see that the viewpoint of common folk greatly differs from that of the saints and sages.\n\n[Narrator]: What common people may view as goodness, the saint in fact proclaims to be evil. What appears to be evil to the common people, the saint perceives as true kindness.\n\n[Liao-Fan]: This applies to other matters as well. Heaven, earth, gods and spirits all look upon good and evil from the same viewpoint as the sages. The kind man finds himself rewarded for his kind deeds, and the wicked man suffers for his evil-doings. Whatever the sages perceive as right, they too see the same way. They do not view things from the same perspective as do commoners. Therefore, those who wish to accumulate merit must not be deceived and affected by the sights and sounds of the world, and should practice with a true and humble heart, not for the purpose of pleasing others and acquiring respect. One must protect one's heart from deviant and impure thoughts.\n\n[Narrator]: Honest goodness comes from the thought to help all others, and crooked goodness arises from the thought of greed in wishing only to please people. In harboring love for others, this is being honest, and in harboring thoughts of hatred and jealousy, this is being crooked. Honest goodness is when one is respectful, and crookedness is when one acts without sincerity.\n\n[Liao-Fan]: These should all be carefully differentiated.\n\n[Liao-Fan]: What is hidden goodness and visible goodness?\n\n[Narrator]: When one does something good and people know about it, it is called visible goodness. When one does something good and no one knows about it, it is called hidden virtue.\n\n[Liao-Fan]: Those with hidden virtues will naturally be known by the heavens and will be rewarded. Those who practice visible goodness are known by people, and they enjoy fame. Fame itself is a fortune, but fame is not favored by heaven and earth, for heaven and earth do not like those who seek fame. We can see that those who have great fame but lack the virtues supporting it will eventually encounter some kind of unthinkable adversity. A person who truly has not done any wrong but continues to be falsely accused by others will have descendants who will suddenly become prosperous and successful. From this, we can see how important it is to know the minute differences between hidden and visible goodness. We cannot afford to mistake them!\n\n[Liao-Fan]: In performing good deeds, there is also what seems to be goodness but is actually not, and what does not appear to be goodness but actually is. For example, in the Spring-Autumn Period, there was a country named Lu. Because there were other countries which took their citizens as slaves or servants, the country of Lu made a law which rewarded those who paid the ransom to regain the freedom of their fellow citizens. At that time, Confucius had a very rich student named Dz-gong. Although Dz-gong paid for the ransom to free his people, he did not accept the reward for doing such a deed. He did it out of good intention, seeking only to help others and not for the reward money. But when Confucius heard this, he was very unhappy and scolded him saying:\n\n[Confucius]: You acted wrongly in this matter. When saints and sages undertake anything, they strive to improve the social demeanor, teaching the common folk to be good and decent people. One should not do something just because one feels like it. In the country of Lu, the poor outnumber the wealthy. By refusing the reward, you lead others to think that accepting the reward money is being greedy, thus, all the poor people and others who do not wish to appear greedy will hesitate to pay for ransom in the future. Only very rich people will have a chance to practice this deed. If this happens, no one will pay the ransom to free our people again.\n\n[Liao-Fan]: Another student of Confucius, Dz-lu, once saw a man drowning in the river, and went forth to rescue him. Later, the man thanked him by giving him a cow as a token of gratitude. Dz-lu accepted his gift. Confucius was happy when he heard this, and said:\n\n[Confucius]: In the future, people will be willing and eager to help those who are drowning in deep waters or lakes.\n\n[Liao-Fan]: If we look from the view of common people, Dz-gong, who did not accept the reward money, was good; and Dz-lu, who accepted the cow was not as good. Who would have known that Confucius praised Dz-lu instead and scolded Dz-gong? From this we can see that those who practice kind deeds must not only look at the present outcome, but should also consider the act's effect in the long run. One should not only consider one's own gain and loss, but should look to see the impact made on the public. What we do right now may be good, but with passing years it may inflict harm upon others. Therefore, what seems like goodness may in fact be the opposite, and what appears to be the opposite of goodness, may someday turn out to be goodness done after all.\n\n[Liao-Fan]: There are other examples of what appears to be goodness but actually is not. For example:\n\n[Narrator]: There are many things that people ought to do, but sometimes these things prove to be better left undone. Forgiveness is a virtue, but it cannot be used without reason and wisdom. If we easily forgive and release a criminal when he has not repented and reformed, we may be letting loose a threat to society, causing more harm than good. In this case, forgiveness would be improper, and the man would be best left in his cell.\n\n[Liao-Fan]: Everyone ought to have manners, but they should be carried out with good measure. Overdoing your courtesy to others can result in making them proud and arrogant. In this case, it would not be a good thing. Keeping to one's word is a virtue, but if one causes bigger trouble through keeping a small promise, then that would be considered improper also. Being loving and compassionate is a wonderful trait, but if compassion is carried out by allowing anything to be done, then the spoiled person would be daring and unrestrained, causing greater harm and trouble in the future. This would be most unmerciful. These are all examples of what appears to be goodness but actually is not, and should be thoroughly contemplated.\n\n[Liao-Fan]: What is improper goodness and proper goodness? In the Ming Dynasty, there once was a prime minister named Wen-yi Lyu, who was a just and lawful man. When he grew old, he retired to his hometown where he was loved and respected by all the people. Once, a drunken villager went to his home and proceeded to insult him. Mr. Lyu was not angered by his words but instead told his servant:\n\n[Mr. Lyu]: This man is drunk; let's not give him a hard time.\n\n[Liao-Fan]: With this, he closed the door and ignored the onslaught of insults. A year later, the same man committed a grave crime and was sent to jail with the death sentence. Upon hearing this, Mr. Lyu said with great remorse:\n\n[Mr. Lyu]: If I had taken him to the authorities for punishment that day when he came to insult me, perhaps this would not have happened. A little discipline then could have prevented the great harm done now, and might have saved him from certain death. At that time, I was only thinking of being kind, and unknowingly nurtured a daring and outrageous character. Since nothing came from his deed of insulting a prime minister, he grew bold and went on committing the crimes which later brought him the death penalty.\n\n[Liao-Fan]: This is an example of doing something bad while having good intentions.\n\n[Liao-Fan]: There is also an example of those who did good when they in fact intended otherwise. Once, a famine ravished the land, and people stole food from others in broad daylight. A rich family reported their stolen losses from the marketplace to the authorities, but the government did not want to get involved, and did nothing to stop the people. Eventually, the people grew more daring and chaos was imminent. So, the rich family took the law into their own hands and proceeded to catch and punish those who stole from them. In this way, peace returned to the land and the people stole no more from one another. It was with selfish intentions that the rich family acted, but the result of their deeds actually did everyone a great benefit. Therefore, we all know that goodness is proper, and evil is improper; but remember that there are cases where deeds done out of good intention resulted in evil, and deeds done with evil intentions resulted in good.\n\n[Narrator]: This is saying that although the intention was proper, it resulted in the improper, and can only be said as the 'improper within the proper'. However, there is also the case when the improper was intended but resulted in the proper. This is called the 'proper within the improper'.\n\n[Liao-Fan]: Everyone ought to know and understand this.\n\n[Liao-Fan]: What is half goodness and full goodness? In the I Ching, Book of Change it is said:\n\n[Narrator]: When a person does not accumulate kind deeds, he or she will not attain good fortune. When one does not accumulate evil deeds, he or she will not bring about great adversity.\n\n[Liao-Fan]: The accumulation of kind and evil deeds greatly determines our future. If we are diligent in doing kind deeds, it is like collecting things in a container, and with diligence, it will soon be full, and we will have our reward of good fortune. If we are eager in the accumulation of evil deeds and gather that with great diligence, then the container of evil will soon be full and disasters will surely befall. If we are somewhat lazy in our collecting, either in kindness or evil, then the container will be left half filled, and neither good fortune nor adversity will come swiftly. This is one explanation of half goodness and full goodness.\n\n[Liao-Fan]: Once there was a poor lady who went to visit a Buddhist temple, and wished to make a donation. However, she was so poor that she had only two cents, so she gave these to a monk. To her surprise, the temple's abbot himself came forth to help her repent for past offenses and dedicate her merits in front of the Buddha. Later on, the same lady was chosen to enter the imperial palace and became a concubine to the emperor. Clad in her riches, the lady once again went to the temple to donate, this time bringing thousands of silver pieces to give. To her dismay, the abbot only sent his disciple to help her dedicate her merits. The lady did not understand, and so questioned the abbot:\n\n[Lady]: In the past, I only gave two cents in donation, and the Abbot personally helped me repent; today I come with great wealth to give, and the Abbot will not help me perform my dedication, why is it so?\n\n[Liao-Fan]: The abbot answered her saying:\n\n[Abbot]: Though the money you gave in the past was scant, it came from a true and sincere heart, and it was necessary for me to repay your sincerity by personally performing your dedications. Today, although your donation is manifolds more, the heart of giving is not quite as true and sincere as before. Therefore, it is fitting and enough that my disciple perform your dedications for you.\n\n[Liao-Fan]: This is the example of how thousands of silver pieces are only considered as half goodness, and two cents as full.\n\n[Liao-Fan]: Another example is of Li Jung, an immortal of the Han Dynasty. He was teaching his student, Dong-bing Lyu, the art of transforming steel into gold. They would use this gold to help the poor. Dong-bing asked his teacher:\n\n[Dong-bing]: Will the gold ever change back to steel again?\n\n[Liao-Fan]: Li Jung answered him saying:\n\n[Li Jung]: After five hundred years, it will return to its original form.\n\n[Liao-Fan]: Dong-bing then said:\n\n[Mr. Lyu]: In this case, I don't want to learn this art, it will harm those who possess the gold five hundred years from now.\n\n[Liao-Fan]: In actuality, Li Jung was only testing the goodness of his student's heart, and happy with the results, he said:\n\n[Li Jung]: To become an immortal, one must complete three thousand virtuous deeds. What you have just said came from a truly kind heart: your three thousand deeds are fulfilled!\n\n[Liao-Fan]: This was another example of half goodness and whole goodness.\n\n[Liao-Fan]: When we perform a kind deed, it is best if we can do it out of our innermost sincerity, not seeking rewards or noting in our minds how much we have done. If we practice thus, then all our good deeds will reach fulfillment and success. If, instead, we always think of the deeds we have performed, looking for a reward of some kind, then no matter how diligently we practice in an entire lifetime, the deeds will still be considered as half goodness.\n\n[Narrator]: For example, when we donate money to the poor, we can practice what is called 'pure donation'. In this type of giving, we do not linger on the thought of 'I', who is giving; or dwell on the importance of the object I am giving away; or think of who the receiver is. We are simply giving, and it is out of true sincerity and respect. When we give with 'pure donation', then one dou of rice can bring boundless fortune, and the merit from giving one cent can wipe away the sins from a thousand kalpas.\n\n[Liao-Fan]: If we always keep in mind the good we have done, and expect rewards for our actions, then even a donation of two hundred thousand gold pieces would still not bear us the reward of a fully good fortune. This is another way of explaining half goodness and full goodness.\n\n[Liao-Fan]: What is big goodness and small goodness? Once there was a high ranking official named Jung-da Wei, who was led into the spirit world to be judged for his good and bad deeds. The judge there ordered for his records of good and evil to be brought out. When the records arrived, Jung-da was astounded at the courtyard full of his bad records, and at the single scroll which contained his good deeds. The official then ordered for the two to be weighed on the scale. Surprisingly, the bad records which had filled the courtyard were lighter than the single scroll of good deeds, which was only as thin as a chopstick. Jung-da asked the judge:\n\n[Jung-da]: I'm barely forty years old, how could I have committed so many wrongdoings?\n\n[Liao-Fan]: The judge answered him, saying:\n\n[Judge]: When you give rise to a single thought that is improper, it is considered a bad offense there and then, it does not have to be carried out through action to be counted as a wrong. For example, when you see a pretty lady and give rise to improper thoughts, that is considered an offense.\n\n[Liao-Fan]: Jung-da then asked him what was recorded in the single scroll of good deeds which outweighed the evil deeds. The judge replied:\n\n[Judge]: Once the Emperor planned to build a great stone bridge, and you proposed against the project due to the hardship and toil it would cause the tens and thousands of people needed for the work. This is a copy of your proposal to the Emperor.\n\n[Liao-Fan]: Jung-da said:\n\n[Jung-da]: I did make the proposal, but the Emperor dismissed it and began the project anyway. My proposal had no effect on the matter at all, how can it bear so much weight against my numerous offenses?\n\n[Liao-Fan]: The judge replied:\n\n[Judge]: Although the Emperor did not take your suggestion, that one thought of kindness you bore for the tens and thousands of people was very great. If the Emperor had listened to you, then the good performed would be even greater.\n\n[Liao-Fan]: Therefore, when one is determined to do good for the benefit of all people, then a small deed can reap great merits. If one thinks only about benefiting oneself, then even if many deeds of kindness are performed, the merit would still be small.\n\n[Liao-Fan]: What is difficult goodness and easy goodness? The knowledgeable scholars of the past used to say:\n\n[Scholar]: When one wishes to conquer one's greed and desires, one should start with the most difficult to overcome.\n\n[Liao-Fan]: Fan-chr, a student of Confucius, once asked his teacher how to cultivate one's humanity to its fullest. Confucius replied, "Start with what's most difficult to practice". What Confucius meant by the most difficult, was to sever the selfish mind, and one should practice that by conquering what is most difficult for oneself to conquer. We should practice like the old teacher, Mr. Su of Chiangshi, who gave two years worth of salary to a poor family who owed money to the government. Thus he saved them from being torn apart should the husband be taken to prison.\n\n[Liao-Fan]: Another example is Mr. Jang from Her-bei:\n\n[Narrator]: Mr. Jang saw an extremely poor man who had to mortgage his wife and child, and had no money for their redemption. If he was unable to pay for their return, the mother and child could both lose their lives.\n\n[Liao-Fan]: Therefore, Mr. Jang gave his ten years of savings to the poor man so the family could be reunited.\n\n[Narrator]: Such examples as Mr. Su and Mr. Jang are rare, for they have given what is most difficult to give, and what others could not sacrifice, they did so willingly.\n\n[Liao-Fan]: Another example is Mr. Jin from Chiangsu Province. He was old and without any sons, so his neighbor offered their young daughter in marriage to him, to give him descendants to carry on his lineage. But Mr. Jin could not bear to ruin the otherwise bright and long future of this young girl, and so refused the offer and sent her back home.\n\n[Narrator]: This is another example of being able to overcome what is most difficult to conquer in oneself. Therefore, the heavens showered down fortune which was especially good for these three old men.\n\n[Liao-Fan]: It is easier to accumulate merit and virtue for those who have money and power than for those who are poor. But if one refuses to cultivate kindness even when it's easy and when one has the chance to do so, then it would truly be a shame. For those who are poor and without prestige, doing kind things for others is a great difficulty; but if in this difficulty one can still manage to help others, then it is a great virtue, and the merits gained would be boundless.\n\n[Liao-Fan]: In being a moral person and dealing with affairs, we should help others whenever the opportunity presents itself. You should know that helping others is not such an easy task, and that there are many ways to do it. In short, the ways of helping others can be simplified into ten important categories. The first is 'supporting the practice of kindness':\n\n[Narrator]: When we see people trying to do a little kindness, we should assist them in their deeds and help their kindness grow. When we see others who wish to do good but cannot accomplish it on their own, we should lend a hand and help them succeed. This is the way we can cultivate 'supporting the practice of kindness'.\n\n[Liao-Fan]: The second category is 'harboring love and respect':\n\n[Narrator]: We should harbor respect towards those who are more knowledgeable, older, or of higher status than we are. For those who are younger, less fortunate, or of lower status, we should harbor a mind of loving care.\n\n[Liao-Fan]: The third category is 'helping others succeed':\n\n[Narrator]: When we see a person who is considering whether or not to do a good deed, we should persuade him to put all his effort into doing it. When others meet with difficulties in practicing kindness, we should help think of ways to overcome the difficulty and guide them to success. We must not be jealous at the accomplishments of others, nor try to sabotage their good acts.\n\n[Liao-Fan]: The fourth category is 'persuading others to practice kindness':\n\n[Narrator]: When we meet a person who is doing evil, we should tell him that doing evil will only result in great suffering and painful retribution, and that he should avoid doing so at all costs. We should tell people who refuse to practice kindness or are only willing to practice a little kindness, that doing kind deeds will definitely have its rewards, and that kindness not only has to be cultivated, but must be cultivated constantly and on a large scale.\n\n[Liao-Fan]: The fifth category is 'helping those in desperate need':\n\n[Narrator]: Most people tend to give when there is no need to give and refuse to give when there really is a need. When we meet people who are in great difficulties, emergencies, or dangers, we should lend them a hand and help in whatever way we can to bring them out of their difficult times. The merits accrued from helping others in times of desperate need are boundless indeed. However, one should not become proud and conceited for doing such deeds.\n\n[Liao-Fan]: The sixth category is 'developing public projects for the greater benefit of the people':\n\n[Narrator]: Projects which will bring great benefit to the public usually have to be performed by those with great influence and power. If a person has this capacity, such as rebuilding the water system or assisting a disaster area, then he ought to do it for the benefit of the general public. Those without such influence and power can do great deeds, too. For example, when one sees a small leak in the dam, one can use pebbles and dirt to stop the water and prevent disastrous flooding. Though this act may be small, the effect will not go unnoticed.\n\n[Liao-Fan]: The seventh category is 'giving through donation':\n\n[Narrator]: People of this world love, seek, and even die for money. Who is actually willing to help others by giving their own money away? When we recognize the difficulty involved in donation, we can come to appreciate the rarity of the man who is willing to give for the purpose of helping others in need. He is an even greater man in the eyes of the poor. According to the law of cause and effect, 'those who give will in turn receive', and 'those who refuse to give will not receive'. When we cultivate one share of kindness, we will receive one share of fortune, there is no need to worry about having nothing left when we give to help others.\n\n[Liao-Fan]: The eighth category is 'protecting the proper teachings':\n\n[Narrator]: This is referring to the teachings of different religions. We must be able to differentiate between proper religions and deviant religions, and between proper teachings and deviant teachings. The teachings of deviant religions do great harm to people's minds and hearts, and naturally should be abolished. On the other hand, teachings with proper wisdom and views, such as that of Buddhism, which promotes kindness and goodness in society, should be supported. If one happens to see others in the act of destroying such proper teachings, one must put forth a complete effort to protect and uphold these teachings.\n\n[Liao-Fan]: The ninth category is 'respecting our elders':\n\n[Narrator]: Anyone who is deeply learned, knowledgeable, has high prestige, or is older than us is considered to be an elder, and should be highly regarded and respected.\n\n[Liao-Fan]: The tenth category is 'loving and cherishing all living things':\n\n[Narrator]: We should feel sympathy for all living creatures, even the tiny ants, who know of suffering and are afraid to die. How can we kill and eat living beings and not feel the least sorry? Some people even say that these things were meant for human consumption, but there is no logic in this argument, and it is only an excuse for those who desire meat.\n\n[Liao-Fan]: I have only explained the above ten categories in summary, now I will explain each in detail and example:\n\n[Liao-Fan]: What is meant by "supporting the practice of kindness"? In the Yu Dynasty, there once was an emperor by the name of Shwun. One day, before he became emperor, Shwun was watching some fishermen on Lake Lei-ze. He noticed that all the younger and stronger fishermen took the spots where the water was deep and the fish were abundant, while the older and weaker fishermen were left with the rapids and shallow water, where there were very few fish. When Shwun saw this situation, he felt sympathy for the older and weaker fishermen, and thought of a way turn the situation around. He decided to join in the fishing party to set an example for the others. Whenever he saw fishermen plunder good fishing spots, he would conceal their faults and never even spoke of that their selfishness. When he saw those who were humble and yielding, he praised them everywhere he went and even followed their humble and polite ways. Shwun stayed and fished like this for a whole year until the other fishermen got into the habit of yielding good fishing spots to others.\n\n[Narrator]: This story of Shwun is only an example to show how a person influences others through his actions, and not through his speech. It is not meant to encourage people to fish, because fishing is an act of killing. Please refrain from sports which take the lives of others.\n\n[Liao-Fan]: A wise and intelligent man such as Shwun could have easily influenced others with a few words of advice. Why didn't he just say something instead of personally joining the gathering? You should understand that Shwun didn't want to use words, but preferred to set an example for others through his own actions. Shwun wanted those fishermen to feel ashamed of their own selfish behavior and change on their own accord. This really shows how deep and sincere Shwun's wish was for others to practice kindness.\n\n[Liao-Fan]: In today's era of low morality, social breakdown, and loss of proper thinking, it is most difficult to find a good standard of behavior. Therefore, when those around us have shortcomings, we should not use our good points to highlight their deficiencies. When the other person is unkind, we should not use our kindness to measure or compare ourselves to them. When others are not as capable as we are, we should not purposely surpass them with our abilities. Even when we are intelligent and competent, these skills should be kept hidden and not boasted of. Instead, we should behave even more humbly than ever. We should look upon our skills and abilities as unimportant, false, and unreal. When someone makes a mistake, we should tolerate it and conceal it, giving them a chance to reform without losing their self-respect. When we let the person keep his dignity, he will be even more careful of his actions in the future. When we see strengths and kindness in others, we should learn from them, praise them, and make their goodness known to others. In daily life, we should refrain from speaking and acting with selfish intentions, but instead seek to benefit society and the public. We can make beneficial laws and regulations for the public to follow. These are the qualities of a great man, since he thinks of the public welfare as more important than his own.\n\n[Liao-Fan]: What is meant by "harboring love and respect for others"? Sometimes it is hard to tell from appearance whether a person is a gentleman or a scoundrel, since scoundrels can pretend to be gentlemen. The difference lies in their intentions: A gentleman's intentions are good, and a scoundrel's intentions are wicked. There is a great distance between the two, and they are as different as black and white. Mencius has said,\n\n[Mencius]: The difference between gentlemen and common people lies in their intentions.\n\n[Liao-Fan]: A gentleman's heart is only filled with love and respect for others. There are thousands of different types of people in this world, some close to us, some strangers, some in high class and some in low, some smart while others are not, and some virtuous and some sinful, but nevertheless, they are our fellow mankind. They are like us, alive in flesh and blood, and they have feelings. There isn't a single person whom I should hate and disrespect. When your hearts are full of love and respect for others, it is the same as if your heart is full of love and respect for the saints and sages. When you understand others, it is the same as if you understand the saints and sages. Why?\n\n[Narrator]: Because all the saints and sages want the people on this earth to lead happy, productive lives.\n\n[Liao-Fan]: Therefore, if we can love and respect people and make them peaceful and happy, we are doing the job of a saint or sage.\n\n[Liao-Fan]: What is meant by "helping others to succeed"? If we cast away raw jade, then this stone would be like any other worthless stone. But if we were to carve and polish it, it could be transformed into a priceless jewel. It is the same with people. A person needs to be taught and guided, just as a jade needs to be carved and polished. When we see someone whom we feel has good potentials doing a good deed or working towards a proper goal, we should guide, support, praise, and encourage him, helping him succeed in his endeavors. If he is ever wrongly accused by another, you should try to clear his name and share his burden of slander. Only when you have helped him stand on his feet and be a part of good society would you have fulfilled your share of responsibility in helping others to succeed.\n\n[Liao-Fan]: Most people dislike those who are different from them, such as a scoundrel versus a gentleman, and a bad person versus a good person. In villages, there are usually more bad people than virtuous ones. Since there are always more bad people around, a good person is often being taken advantage of; therefore a good person often has a hard time standing on his own. Frankness and modesty are the usual characteristics of good people, they do not care much for their appearance. On the other hand, an average uneducated person often only pays attention to another's outer appearance. They like to gossip and make accusations; so, striving to do good turns out to be quite a challenge. A good person can easily be wrongly accused. When this happens, it is entirely up to the goodness and virtue of an elder to correct the actions of those who are bad and guide them back to the right track. It is also up to these elders to protect and help those who are good and need to stand on their own. The highest merit is achieved by those who can preserve good and rid evil.\n\n[Liao-Fan]: What is meant by "persuading others to practice kindness"? As humans, we all have a conscience, but chasing after wealth and fame has kept us constantly busy and forgetful of our good conscience. We have become willing to stoop very low as long there is something to be gained from it. When a friend is about to ignore his good conscience to do something unworthy, we must remind and warn him, hoping to wake him from his muddled state of mind. It is like waking up someone when they're having a nightmare, it is up to us shake them into reality. When a person is undergoing a long spell of depression, we have to pull him out of it and help him clear his mind. You are most virtuous if you can treat your friends with such kindness. A scholar named Han once said:\n\n[Scholar Han]: By word of mouth, one can only persuade and influence another momentarily. It is easily forgotten with the passing of time and events. No one else would have heard what you have said. If you can persuade and influence others through written works, your words can be passed on for hundreds of generations around the world. Therefore, writing to promote virtue is an act of great speech, and is a most virtuous deed.\n\n[Liao-Fan]: Here we talked about how we can persuade others by word of mouth and by writing books to promote virtue. Compared with the previous category of helping others to succeed, this is much more direct and obvious. However, the treatment of an illness with the right medicine sometimes proves to have special effects; therefore, we should not give up. It is also important how we do it. For instance, if a person is too stubborn, you should not persuade him with words. If you do, then you are wasting both your words and energy. If a person is gentle and willing to listen, but you fail to persuade him, then you have just missed a golden opportunity to do good. Either way is because you are not wise enough to tell the difference. You should then reflect to see what you did wrong so next time you will do it right and won't waste any more words or lose another opportunity.\n\n[Liao-Fan]: What is meant by "helping those in desperate need"? During one's lifetime, a person often will suffer from serious problems, financial troubles, or separation from loved ones. If we meet someone like that, we should help that person as if we are the one who is experiencing the suffering. We should immediately come to his aid. If a person has been wrongly accused or convicted, we should plead for this person's innocence as well as aid him in any way we can. Scholar Suai once said,\n\n[Scholar Suai]: It does not matter whether a favor is big or small; what counts is that it's done at a time when others need it most.\n\n[Liao-Fan]: What humane words!\n\n[Liao-Fan]: What is meant by "developing public projects for the greater benefit of the people"? Small construction works are needed for villages and big construction jobs are needed for cities. Public projects are anything that needs to be constructed for the public welfare, such as: irrigation systems for farm lands, dams, bridges, or giving food and water to those who are hungry or thirsty. Whenever you have the opportunity, you need to persuade others to put out their share of effort as well. Even when others slander or talk behind your back, you should not be deterred. Don't be afraid of what others might say about you, and don't get scared when the job gets tough. You should not let people's jealousy and hatred shake your resolve to do kind deeds.\n\n[Liao-Fan]: What is meant by "giving through donation"? In Buddhism, giving is considered foremost in all practices of kindness. When one truly understands the meaning of giving and is willing to give away all his worldly belongings, even to the point of donating parts from his own body, then he is walking the way of the Buddha. A person who understands this principle would be willing to give away anything, even to the point of donating his eyes, ears, nose, tongue, body, and mind. For instance, in a past life, Shakyamuni Buddha offered his own body as food for a hungry tiger. One can also give away the sight, sound, smell, taste, touch, and dharma. There is nothing a person cannot give away if he or she's willing. If a person can do this, then he is on his way to gaining purity of mind and body. He will have no worries or afflictions, just like the Buddha. When we find ourselves unable to give away everything, we can start by donating money. Worldly people treat their clothing and food as dearly as their lives. Therefore, monetary donation is most important for them. When we practice giving without hesitation, we can cure miserliness and at the same time help others in need. However, it is not an easy thing to do. It's a difficult task at first, but will become natural the more we give. From cultivating giving, peace of mind can be attained, and then there is nothing you cannot give away. This is the best way to cure a bad case of selfishness and an opportunity to change our attitudes toward money and worldly possessions.\n\n[Liao-Fan]: What is meant by "protecting the proper teachings"? For millions of years, the proper teachings of religion has been a standard of truth and a spiritual guide for all living beings. If we don't have good doctrines, how can we join in and support the interplay of heaven and earth? How can people of all walks of life succeed in their endeavors without a standard to live by? How would we be able to escape from delusion and life's bondages? How would we create and arrange worldly affairs and transcend the cycle of birth and death? These all depend on good and proper teachings as the lighted path. Therefore, whenever you see temples, memorials of past saints or sages, pictures of sages, or Buddhist texts, you should be respectful. If they are in need of repair, you should repair and put them back in order. We should especially tell people about the teachings of Buddha and widely spread the proper teachings. We should let others know of its value, in this way we are also showing our gratitude towards the Buddhas and sages. We need to do all we can to make this goal come true.\n\n[Liao-Fan]: What is meant by "respecting our elders"? We should make an extra effort in showing our attention and respect towards parents, elder siblings, the governor, our superiors, or any elders of high virtue, prestige, and learning. When taking care of parents at home, we should do it with love in our hearts and a gentle, accommodating appearance. We should not raise our voice but maintain a peaceful bearing. As we cultivate these virtues, they will become a part of us, and we will change into a mild-mannered person. This is the way we can touch the hearts of heaven and evoke a response. When carrying out deeds for our superiors or the government, we should follow the rules even when we aren't obliged to. We shouldn't try to slack off just because our superiors don't know what we are doing. Before we convict someone of a crime, regardless of whether the crime is serious or not, we should investigate carefully and handle the case with justice. We should not abuse the power and rights given to us by our superiors.\n\n[Narrator]: When you face the emperor, you should respect him with the same respect as if you were facing the heavens. This is the correct behavior handed down from our ancestors. It has a direct and important effect on your hidden goodness.\n\n[Liao-Fan]: Look at all the families who practiced loyalty and filial piety. Their descendants prosper for a long time and have bright futures. Therefore, we should follow their example and practice with caution.\n\n[Liao-Fan]: What is meant by "loving and cherishing all living things"? We should know that a heart of compassion is what makes a man. Mencius once said:\n\n[Mencius]: A man is not human if he does not feel compassion.\n\n[Liao-Fan]: A person in search of the virtue of mercy and kindness looks out for his heart of compassion. A person who wants to accumulate merits also cultivates a compassionate heart. A person with compassion is a kind, virtuous, and merciful person, while one without compassion for others is unkind and without morals. It stated in The Ethical Code of the Chu Dynasty :\n\n[Narrator]: In January, when most animals are bearing young, female species are not to be used for sacrificial purposes.\n\n[Liao-Fan]: Mencius once said:\n\n[Narrator]: A gentleman will not live near the kitchen.\n\n[Liao-Fan]: This is to protect a compassionate heart, since a lot of slaughtering is done in the kitchen. Therefore, our forefathers did not eat meat under four circumstances: First is if they heard the killing, second is if they saw the killing, third is if the animal was raised by them, and fourth is if the animal was killed for their sake. If you are not vegetarian but wish to cultivate compassion, then you can learn from our ancestors by eating less meat.\n\n[Narrator]: According to the Buddha's teachings, living beings are born as animals as a result of having accumulated bad karma in their previous lives. After they pay their dues in retribution, they can be born as humans again. If they are willing to cultivate as a man, they can even become Buddhas. The meat I eat today may be the flesh of a future Buddha. The animal we see today may have been a man in previous lives. It is then possible that this animal was my parent, wife, son, relatives or friends. Presently, I am human and they are animals. To kill and eat them would be making enemies of those I used to love. If I eat them today, perhaps in the future they will become human again while I become an animal due to my sins of killing. In their revenge, I will have to undergo the same suffering of being killed and eaten. When we think thus, how dare we kill? How can we swallow a morsel of that flesh? Besides, even if the meat does taste good, the taste only lasts from the mouth to the throat. After we swallow, there is nothing left to taste. There is no difference between eating meat and vegetables, why would you want to kill when there's no good behind it?\n\n[Liao-Fan]: Even if you cannot quit eating meat altogether, you should still try to gradually reduce your meat intake until vegetarianism is accomplished. In this way, you can reach a higher state of compassion within your heart. We should refrain from killing any living creature, even insects. Man makes silk from the cocoons of silkworms. The cocoons have to be boiled in water first, with the silkworms inside. Think about it, how many silkworms lose their lives in the process? When we cultivate the land for farming, how many insects have to be killed? Are you aware of the cost of lives involved in our everyday food and clothing? We kill to support ourselves. Therefore, we should be conservative and cherish the food and clothing we have. To waste them would create the same sin as killing. How often have we unknowingly harmed or stepped on a living creature? With a little awareness, we can prevent this from happening. Tung-pwo Su, a great poet from the Sung Dynasty once wrote:\n\n[Narrator]: 'In love of the mice, we often leave him some rice; In pitying the moth, we won't light the lamp.'\n\n[Liao-Fan]: What a kind and compassionate statement!\n\n[Liao-Fan]: There are infinite types of goodness, I cannot mention them all. As long as you can expand on the ten previous categories, you can make them into a multitude of good deeds and virtues.
[[子ども]]
1. [[A Cup of Tea]]\n2. [[Finding a Diamond on a Muddy Road]]\n3. [[Is That So?]]\n4. [[Obedience]]\n5. [[If You Love, Love Openly]]\n6. [[No Loving - Kindness]]\n7. [[Annoucement]]\n8. [[Great Waves]]\n9. [[The Moon Cannot Be Stolen]]\n10. [[The Last Poem of Hoshin]]\n11. [[The Story of Shunkai]]\n12. [[Happy Chinaman]]\n13. [[A Buddha]]\n14. [[Muddy Road]]\n15. [[Shoan and His Mother]]\n16. [[Not Far From Buddhahood]]\n17. [[Stingy in Teaching]]\n18. [[A Parable]]\n19. [[The First Principle]]\n20. [[A Mother's Advice]]\n21. [[The Sound of One Hand]]\n22. [[My Heart Burns Like Fire]]\n23. [[Eshun's Departure]]\n24. [[Reciting Sutras]]\n25. [[Three Days More]]\n26. [[Trading Dialogue For Lodging]]\n27. [[The Voice of Happiness]]\n28. [[Open Your Own Treasure House]]\n29. [[No Water, No Moon]]\n30. [[Calling Card]]\n31. [[Everything is Best]]\n32. [[Inch Time Foot Gem]]\n33. [[Mokusen's Hand]]\n34. [[A Smile in His Lifetime]]\n35. [[Every-Minute Zen]]\n36. [[Flower Shower]]\n37. [[Publishing the Sutras]]\n38. [[Gisho's Work]]\n39. [[Sleeping in the Daytime]]\n40. [[In Dreamland]]\n41. [[Joshu's Zen]]\n42. [[The Dead Man's Answer]]\n43. [[Zen in a Beggar's Life]]\n44. [[The Thief Who Became a Disciple]]\n45. [[Right and Wrong]]\n46. [[How Grass and Trees Become Enlightened]]\n47. [[The Stingy Artist]]\n48. [[Accurate Proportion]]\n49. [[Black-Nosed Buddha]]\n50. [[Ryonen's Clear Realization]]\n51. [[Sour Miso]]\n52. [[Your Light May Go Out]]\n53. [[The Giver Should Be Thankful]]\n54. [[The Last Will and Testament]]\n55. [[The Tea-Master and The Assassin]]\n56. [[The True Path]]\n57. [[The Gates of Paradise]]\n58. [[Arresting the Stone Buddha]]\n59. [[Soldiers of Humanity]]\n60. [[The Tunnel]]\n61. [[Gudo and the Emperor]]\n62. [[In the Hands of Destiny]]\n63. [[Killing]]\n64. [[Kasan Sweat]]\n65. [[The Subjugation of a Ghost]]\n66. [[Children of His Majesty]]\n67. [[What Are You Doing! What Are You Saying!]]\n68. [[One Note of Zen]]\n69. [[Eating the Blame]]\n70. [[The Most Valuable Thing in the World]]\n71. [[Learning to Be Silent]]\n72. [[The Blockhead Lord]]\n73. [[Ten Successors]]\n74. [[True Reformation]]\n75. [[Temper]]\n76. [[The Stone Mind]]\n77. [[No Attachment to Dust]]\n78. [[Real Prosperity]]\n79. [[Incense Burner]]\n80. [[The Real Miracle]]\n81. [[Just Go to Sleep]]\n82. [[Nothing Exists]]\n83. [[No Work, No Food]]\n84. [[True Friends]]\n85. [[Time to Die]]\n86. [[The Living Buddha and the Tubmaker]]\n87. [[Three Kinds of Disciples]]\n88. [[How to Write a Chinese Poem]]\n89. [[Zen Dialogue]]\n90. [[The Last Rap]]\n91. [[The Taste of Banzo's Sword]]\n92. [[Fire-Poker Zen]]\n93. [[Storyteller's Zen]]\n94. [[Midnight Excursion]]\n95. [[A Letter to a Dying Man]]\n96. [[A Drop of Water]]\n97. [[Teaching the Ultimate]]\n98. [[Non-Attachment]]\n99. [[Tosui's Vinegar]]\n100. [[The Silent Temple]]\n101. [[Buddha's Zen]]
CASE 4. WAKU'AN'S "WHY NO BEARD?"\n\nWaku'an (looking at Bodhidharma's picture) complained, "Why has that Barbarian no beard?"\n\nMumon's Comment:\nIf you study Zen, you must study it with all your heart. When you attain enlightenment, it must be true enlightenment. When you really meet Bodhidharma face to face, then you finally have gotten it right. However when you start explaining it with words, you have fallen into duality.\n\nDo not explain your dream\nBefore a fool.\nThe barbarian has no beard,\nHow could you add obscurity to clarity?\n\n第四 胡子無鬚 ‐或庵の釋‐\n或庵曰く、「西天の胡子、甚に因ってか鬚無き。」\n無門曰く、「參は須らく實參なるべし、悟は須らく實悟なるべし。者箇の胡子、直に須らく親見一回して始めて得べし。親見とくも、早や兩箇と成る。」\n頌に曰く、\n癡人面前、夢をく可からず。\n胡子無鬚、惺惺にを添う。
A Buddha\n\nIn Tokyo in the Meiji era there lived two prominent teachers of opposite characteristics. One, Unsho, an instructor in Shingon, kept Buddha's precepts scrupulously. He never drank intoxicants, nor did he eat after eleven o'clock in the morning. The other teacher, Tanzan, a professor of philosophy at the Imperial University, never observed the precepts. When he felt like eating, he ate, and when he felt like sleeping in the daytime, he slept.\n\nOne day Unsho visited Tanzan, who was drinking wine at the time, not even a drop of which is supposed to touch the tongue of a Buddhist.\n\n"Hello, brother," Tanzan greeted him. "Won't you have a drink?"\n\n"I never drink!" exclaimed Unsho solemnly.\n\n"One who does not drink is not even human," said Tanzan.\n\n"Do you mean to call me inhuman just because I do not indulge in intoxicating liquids!" exclaimed Unsho in anger. "Then if I am not human, what am I?"\n\n"A Buddha," answered Tanzan.\n
CASE 9. DAITSU CHISHO BUDDHA\n\nA monk asked Seijo, "Daitsu Chisho Buddha did zazen (meditated) for ten kalpas in a Meditation Hall, could not realize the highest truth, and so could not become fully emancipated. Why was this?" Seijo said, "Your question is a very appropriate one!" The monk asked again, "Why did he not attain Buddhahood by doing zazen in the Meditation Hall?" Seijo replied, "Because he did not."\n\nMumon's Comment:\nYou may know the Old Indian, but you are not allowed to have an understanding of Him. If an ordinary man attains enlightenment, he is a sage. When the sage is concerned about an understanding, he is only an ordinary man.\n\nRather than putting the body to rest, let the heart rest.\nWhen the mind is realized, then one need not worry about the body.\nIf the mind and the body have completely become one,\nThis is the perfect life of sage, and praise is utterly meaningless.
Nan-in, a Japanese master during the Meiji era (1868-1912), received a university professor who came to inquire about Zen. \n\nNan-in served tea. He poured his visitor's cup full, and then kept on pouring. \n\nThe professor watched the overflow until he no longer could restrain himself. "It is overfull. No more will go in!"\n\n"Like this cup," Nan-in said, "you are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?"
A Drop of Water\n\nA Zen master named Gisan asked a young student to bring him a pail of water to cool his bath.\n\nThe student brought the water and, after cooling the bath, threw on to the ground the little that was left over.\n\n"You dunce!" the master scolded him. "Why didn't you give the rest of the water to the plants? What right have you to waste even one drop of water in this temple?"\n\nThe young student attained Zen in that instant. He changed his name to Tekisui, which means a drop of water.
A Letter to a Dying Man\n\nBassui wrote the following letter to one of his disciples who was about to die:\n\n"The essence of your mind is not born, so it will never die. It is not an existance, which is perishable. It is not an emptiness, which is a mere void. It has neither color nor form. It enjoys no pleasures and suffers no pains.\n\n"I know you are very ill. Like a good Zen student, you are facing that sickness squarely. You may not know exactly who is suffering, but question yourself: What is the essence of this mind? Think only of this. You will need no more. Covet nothing. Your end which is endless is as a snowflake dissolving in the pure air."\n
A Mother's Advice\n\nJiun, a Shogun master, was a well-known Sanskrit scholar of the Tokugawa era. When he was young he used to deliver lectures to his brother students.\n\nHis mother heard about this and wrote him a letter.:\n\n"Son, I do not think you became a devotee of the Buddha because you desired to turn into a walking dictionary for others. There is no end to information and commentation, glory and honor. I wish you would stop this lecture business. Shut yourself up in a little temple in a remote part of the mountain. Devote your time to meditation and in this way attain true realization."
A Parable\n\nBuddha told a parable in a sutra:\n\nA man traveling across a field encountered a tiger. He fled, the tiger after him. Coming to a precipice, he caught hold of the root of a wild vine and swung himself down over the edge. The tiger sniffed at him from above. Trembling, the man looked down to where, far below, another tiger was waiting to eat him. Only the vine sustained him.\n\nTwo mice, one white and one black, little by little started to gnaw away the vine. The man saw a luscious strawberry near him. Grasping the vine with one hand, he plucked the strawberry with the other. How sweet it tasted!\n
A Smile in His Lifetime\n\nMokugen was never known to smile until his last day on earth. When his time came to pass away he said to his faithful ones: "You have studied under me for more than ten years. Show me your real interpretation of Zen. Whoever expresses this most clearly shall by my successor and receive my robe and bowl."\n\nEveryone watched Mokugen's severe face, but no one answered.\n\nEncho, a disciple who had been with his teacher for a long time, moved near the bedside. He pushed forward the medicine cup a few inches. This was his answer to the command.\n\nThe teacher's face became even more severe. "Is that all you understand?" he asked.\n\nEncho reached out and moved the cup back again.\n\nA beautiful smile broke over the features of Mokugen. "You rascal," he told Encho. "You worked with me ten years and have not yet seen my whole body. Take the robe and bowl. They belong to you."\n
A Zen Fish Story\n\n\n\nThis is a story about three Chinese Zen masters from the Heian\n\nperiod, T'ang Dynasty, considered the "Golden Age" of Zen.\n\nTao-wu (768?-853), his Dharma brother, Ch'uan-tzu ("Dharma\n\nbrother" indicates they were both heirs of the same teacher,\n\nYueh-shan Wei-yen) and Chia-shan, the chief monk of an important\n\nmonastery. This story was retold by Dogen Zenji (1200-1253), the\n\nfounder of Soto Zen in Japan.\n\n\n\nAbout the year 845, Tao-wu visited the teacher of another\n\nmonastery. While sitting in the great hall with other monks he\n\nobserved the chief monk, Chia-shan, engaging in Dharma combat\n\nwith the other monks. (Dharma combat is a verbal contest by\n\nwhich students try to "trip" each other or their teacher to\n\nreveal lapses in understanding of the Dharma. These bouts can be\n\nquite lively.) On hearing Chia-shan, Tao-wu burst out laughing.\n\nChia-shan descended from the rostrum and asked Tao-wu why he had\n\nlaughed. Tao-wu said, "I have a Dharma brother who teaches\n\nothers in a boat on the Flowers-in -River. You should go see him\n\nif you want to realize it." (The "it" Tao-wu refers to is the\n\nGreat Realization, which of course can't be described. The less\n\nsaid, the better.)\n\n\n\nThe Dharma brother Tao-wu spoke of was Ch'uan-tzu, who had left\n\nall monasteries behind, saying that he was good for nothing.\n\nCh'uan-tzu had become a boatman, teaching in disguise.\n\n\n\nAt Tao-wu's suggestion, Chia-shan took of his monk's robes and\n\ndressed as a layman to meet with Ch'uan-tzu. So when Chia-shan\n\nreached Flowers-in-River, he was startled to hear Ch'uan-tzu\n\ncall to him, "Chief monk of an assembly, at what temple do you\n\nstay?"\n\n\n\nChia-shan replied, "I stay at no temple. Can't you see my\n\nclothes? If I were a monk, would I look like this?"\n\n\n\nCh'uan-tzu asked, "You say you do not, but then what do you look\n\nlike?"\n\n\n\n"I am beyond sight, hearing, and consciousness," replied\n\nChia-shan.\n\n\n\n"Where did you learn that?" asked Ch'uan-tzu.\n\n\n\n"Beyond sight and hearing.," replied the monk-in-disguise to the\n\nteacher-in-disguise.\n\n\n\n"Even one phrase of ultimate reality would lose its freedom\n\nforever if we were to attach to it. To drop a thousand-foot\n\nfishing line means to seek a fish with golden scales. [The fish\n\nwith golden scales is a metaphor for Enlightenment.] Why don't\n\nyou say a word?"\n\n\n\nChia-shan was about to speak when Ch'uan-tzu leapt upon him,\n\nwrestled him into the water, and held his head under. Then\n\nCh'uan-tzu lifted the gulping and gasping Chia-shan and\n\ndemanded, "Say a word! Say a word!" And again, when Chia-shan\n\nopened his mouth, Ch'uan-tzu pushed his head under the water. \n\n\n\nAt about the third dunking, Chia-shan became enlightened.\n\n\n\nThis time, when he came up, Chia-shan bowed to his teacher in\n\ngratitude. Ch'uan-tzu remarked, "You're welcome to the fishing\n\nline." (Ch'uan-tzu was telling Chia-shan that he was now\n\nqualified to teach.) "If you have realized it, say it quickly,\n\ntell me quickly, words are wondrous and unspeakable. You can see\n\nsuch a fish only after you've fished out of the sea wave, only\n\nafter you've gone beyond discrimination."\n\n\n\nBut all the while Ch'uan-tzu was speaking, Chia-shan covered his\n\nears and began to walk away. At this, Ch'uan-tzu said, "Quite\n\nso. Quite so."\n\n\n\nThus was the Dharma transmitted from Ch'uan-tzu to Chia-shan.
Accurate Proportion\n\nSen no Rikyu, a tea-master, wished to hang a flower basket on a column. He asked a carpenter to help him, directing the man to place it a little higher or lower, to the right or left, until he had found exactly the right spot. "That's the place," said Sen no Rikya finally.\n\nThe carpenter, to test the master, marked the spot and then pretended he had forgotten. Was this the place? "Was this the place, perhaps?" the carpenter kept asking, pointing to various places on the column.\n\nBut so accurate was the tea-master's sense of proportion that it was not until the carpenter reached the identical spot again that its location was approved.\n
Annoucement\n\nTanzan wrote sixty postal cards on the last day of his life, and asked an attendant to mail them. Then he passed away.\n\nThe cards read:\n\nI am departing from this world.\n\nThis is my last announcement.\n\n Tanzan\n July 27, 1892
Arresting the Stone Buddha\n\nA merchant bearing fifty rolls of cotton goods on his shoulders stopped to rest from the heat of the day beneath a shelter where a large stone Buddha was standing. There he fell asleep, and when he awoke his goods had disappeared. He immediately reported the matter to the police.\n\nA judge named O-oka opened court to investigate. "That stone Buddha must have stolen the goods," concluded the judge. "He is supposed to care for the welfare of the people, but he has failed to perform his holy duty. Arrest him."\n\nThe police arrested the stone Buddha and carried it into the court. A noisy crowd followed the statue, curious to learn what kind of sentence the judge was about to impose.\n\nWhen O-oka appeared on the bench he rebuked the boisterous audience. "What right have you people to appear before the court laughing and joking in this manner? You are in contempt of court and subject to a fine and imprisonment."\n\nThe people hastened to apologize. "I shall have to impose a fine on you," said the judge, "but I will remit it provided each one of you brings one roll of cotton goods to the court within three days. Anyone failing to do this will be arrested."\n\nOne of the rolls of cloth which the people brought was quickly recognized by the merchant as his own, and thus the thief was easily discovered. The merchant recovered his goods, and the cotton rolls were returned to the people.\n
CASE 16. UMMON'S SEVEN-FOLD ROBE\n\nUmmon said, "The world is vast and wide; for what is it you put on your seven-piece robe at the sound of the bell?"\n\nMumon's Comment:\nWhen one meditates and studies Zen, one extinguishes the attachment to sound and color. Even though some have attained enlightenment by hearing a sound, or an awakening by seeing a color, these are ordinary matters. Those who intend to master Zen freely master sounds or colors, see clearly the nature of things and every activity of mind. Even though this is so, now tell me: Does the sound come to the ear, or does the ear go to the sound? But when both sound and silence are forgotten, what would you call this state? If you listen with your ear, it is hard to hear truly, but if you listen with your eye, then you begin to hear properly.\n\nIf you are awakened, all things are one and the same,\nIf you are not awakened, all things are varied and distinguished.\nIf you are not awakened, all things are one and the same,\nIf you are awakened, all things are varied and distinguished.
Black-Nosed Buddha\n\nA nun who was searching for enlightenment made a statue of Buddha and covered it with gold leaf. Wherever she ent she carried this golden Buddha with her.\n\nYears passed and, still carrying her Buddha, the nun came to live in a small temple in a country where there were many Buddhas, each one with its own particular shrine.\n\nThe nun wished to burn incense before her golden Buddha. Not liking the idea of the perfume straying to others, she devised a funnel through which the smoke would ascend only to her statue. This blackened the nose of the golden Buddha, making it especially ugly.\n
Hekiganroku - Case 1: Bodhidharma's "Clear and Void"\n\nEmperor Bu of Ryo [1] asked Great Master Bodhidharma,\n "What is the highest meaning of the holy reality?"\nBodhidharma replied,\n "Clear and void, no holiness."\nThe emperor said,\n "Who are you in front of me?"\nBodhidharma said,\n "I don't know."\nThe emperor did not match him.\n\nFinally, Bodhidharma crossed the Yangtse River and came to the kingdom of Gi.\nLater, the emperor asked Shiko for his view. Shiko said,\n "Does Your Majesty know who this man is?"\nThe emperor said,\n "I don't know."\nShiko said,\n "He is the Mahasattwa Avalokitesvara transmitting the seal of Buddha's Mind."\nThe emperor regretted and wanted to send an emissary to invite Bodhidharma\nback. Shiko said, \n "Your Majesty, do not intend to send an emissary to fetch him back. Even if\n all the people in the land were to go after him, he would not return."\n\n[1]: Emperor Bu reigned over the land of Ryo between 502-509\n
Hekiganroku - Case 1: Bodhidharma's "Clear and Void"\n\nEmperor Bu of Ryo [1] asked Great Master Bodhidharma,\n "What is the highest meaning of the holy reality?"\nBodhidharma replied,\n "Clear and void, no holiness."\nThe emperor said,\n "Who are you in front of me?"\nBodhidharma said,\n "I don't know."\nThe emperor did not match him.\n\nFinally, Bodhidharma crossed the Yangtse River and came to the kingdom of Gi.\nLater, the emperor asked Shiko for his view. Shiko said,\n "Does Your Majesty know who this man is?"\nThe emperor said,\n "I don't know."\nShiko said,\n "He is the Mahasattwa Avalokitesvara transmitting the seal of Buddha's Mind."\nThe emperor regretted and wanted to send an emissary to invite Bodhidharma\nback. Shiko said, \n "Your Majesty, do not intend to send an emissary to fetch him back. Even if\n all the people in the land were to go after him, he would not return."\n\n[1]: Emperor Bu reigned over the land of Ryo between 502-509\n
[[千二百円]][[せんにひゃくえん]]\n[[二十日]][[はつか]]\n[[名前]][[なまえ]]\n[[雨]][[あめ]]\n[[先生]][[せんせい]]\n[[電気]][[でんき]]\n\n午後\n \n\nごご\n \n\n車\n \n\nくるま\n\n毎日\n \n\nまいにち\n \n\n食べる\n \n\nたべる\n\n休む\n \n\nやすむ\n \n\n長い\n \n\nながい\n\n時間\n \n\nじかん\n \n\n川\n \n\nかわ\n\n子ども\n \n\nこども\n \n\n半分\n \n\nはんぶん\n\n聞く\n \n\nきく\n \n\n外\n \n\nそと\n\n来月\n \n\nらいげつ\n \n\n古い\n \n\nふるい\n\n新聞\n \n\nしんぶん\n \n\n前\n \n\nまえ\n\n先週\n \n\nせんしゅう\n \n\n赤い\n \n\nあかい\n\n七月\n \n\nしちがつ\n \n\n本\n \n\nほん\n\nお父さん\n \n\nおとうさん\n \n\n買う\n \n\nかう\n\n右手\n \n\nみぎて\n \n\n木よう日\n \n\nもくようび\n\n近く\n \n\nちかく\n \n\n話\n \n\nはなし\n\n来週\n \n\nらいしゅう\n \n\n五つ\n \n\nいつつ\n\n有名な\n \n\nゆうめいな\n \n\n金よう日\n \n\nきんようび\n\n九時\n \n\nくじ\n \n\n少し\n \n\nすこし\n\n銀行\n \n\nぎんこう\n \n\n出る\n \n\nでる
!biographie\nBouddhisme\n\n!L'enseignement\n[[Les quatres vérités]]\n\n!Les écritures\n\n!les différentes écoles
!Histoire du bouddha\n\nbouddha est né il y 2500 ans. Il est fils d'un roi. pendant 17 ans il va vivre une vie de luxe malgré tout il n'est pas heureux. donc il décide de devenir ascete pendant 4-5 ans. il va presque mourrir. se rendre compte qu'il n'est toujours pas heureux. Il va donc chercher une autre voie. La voie du milieu\nIl est hindou mais quand il meurt il est bouddhsite.\n\n!!Existe t'il vraiment \nOui il a existé. mais la légende embelli un peu les choses. prima il n'y a jamais eu de roi prénommé sirddhatta; par contre il a existé une famille guérriere et noble. \n\n!!Bouddhisme indouisme \ntechniquement, boddha a beaucoup ré-utilisé des termes et des techniques de l'hindouisme. \n\n!Si je devais être croyant, je serai bouddhiste \nMais personne ne sait ce qu'être bouddhiste .. j'ai écris ce site pour que les gens comprennent un peu comment cela marche.\n!Je suis zen, je suis non violent, je suis bouddhiste\nmouahhhhhh .. les moines zen donnet souvent des coups de baton, coupe de doigts, décapite des chat et veuelent péter la gueule a bouddha. hum plus serieusement, la colère est un crime capital (comme dans la bible). effeci\n!le bouddhiste est fataliste \neffectivement, le bouddhiste dévelloppe un profonde acception du monde. cela ne veux pas forcement dire qu'il reste sans riens faire \n!j'ai un mauvais karma \nhum \n!le bouddhiste est une religion. \nTout dépend ou vous vous trouvez .. en Asie sans aucun problème oui il y a des temples, des prières des rites etc .. en occidents, on peut le considérer comme un mix de philosphie et de croyance. j'aurais personnellement tendance a penser que c'est une sagesse. \n!Il n'y a pas de dieux\nOui et non .. Pour un bouddhiste le monde n'a pas de sens il est impermanent (j'y reviens plus loin). il est donc difficile que quelque choses de permanent ait crée quelque choses d'impermanents!. Il n'y a pas de dieu créateur. reste que le panthéon bouddhiste est bien chargé, ne parlons même pas pas du bouddhisme thibétain avec ses 10000 bouddha. par contre pour un moine zen effectivement il n'y a pas de dininité. \n\n!que raconte le bouddhisme \nen gros, il part de quate vérité \n\n\navec les deux première j'ai déja envie de me tirer une balle dans la tete. \n\nVous avez tort, car les deux suivantes donnent le traitement\n\ncerte mais en quoi consiste \nce sont des règles de vie pour bien vivre en société sans pour autant se massacrerc'est l'octuple sentier. \nmais il y a une deuxieme partie un ré-éducation de ce que l'on est. apprendre a "bien penser"\n\nl'objectif est d'effacer cette dette. \nIl y a deux moyens : evité de renaitre et atteindre le nirvana ou atteindre l'éveil.\non distingue le petit véhicule : c'est le bouddhisme originel, on souhaite ici vider son karma. c'est la religion pratiquer en thailande laos cambodge \nle grand véhicule : On souhaite atteindre l'éveil c'est la religion de la chine,\n\nl'éveil késaka\nla lumiere, le satori, il exsite beaucoup de mots et de vocabulaire pour expliquer la chose. c'est en gros un profonde acceptation sans jugement de la réalité. c'est effectivement un état d'esprit qu'il n'est pas facile d'atteindre. Nous avons **tous** vécu un éveil : par exemple losuqe l'on se retrouve au pied d'un grand batiment, d'un arbre géant. cette sensation bizarre vous voyez ce que je veux dire. \nen qeulque sorte, on passe notre temps a vivre dans le passé, a se projeter dans le futur. \n \n!c'est plus scientifique \nNon pas vraiment, effectivement le bouddhisme est plus science friendly que d'autre mais fondamentalement on retrouve les esprits, les paradis, les enfers etc .. \n\n!Le dalai lama est sympa\nPour sur. d'un autre coté si c'était monsieur connard il aurait un peu de mal à vendre sa soupe. \n\n!Les bouddhiste sont végétariens\nNon, Bouddha n'était pas végétariens. quand on mendie de la nouriture on ne fait pas la fine bouche. par contre on sait que le bouddha est mort d'une gastro en ayant manger un plat a base de viande de porc. et que les moines sont normalement végétariens (moines shaolin y compris). par contre les moines tibéthain non. ben oui en hauteur ce n'est pas la joie pour l'agriculture.\n\n!Comment est organisé un temple bouddhiste. \nje vais essayer de vous expliquer cela \nil y a très souvent deux salle \nla première salle : \nles 4 dieux des directions : \nLeur noms dépend \nle Gautama\n\n!On est tous des bouddha \nen qeulque sortes, oui lui même le dit, on peut tous devenir comme lui. en qeulque sorte notre gros prb\n! \n!les écritures\n!!Canon Pali\nil contient tout l'enseigeneemnt du bouddha. Il parlait beaucoup, on ne sera donc pas étonne que la quantité est monstreuse. c'est un travail collectif fais par plusieur moines. quand le bouddha est mort, tout les "chefs" se sont réunis et on validé chacun des morceaux de texte. Anada y est pour beaucoup. Il était capable de réciter ppar coeur tout l'enseignement. d'ailleurs bouddha était plutot un grand pédagogue, il se répétait beaucoup ce qui fait qu'il existe encore de moine capable de réciter tout le canon pali. Il parait que même en recitant 8 heures par jours cela dure un mois. \n!!Le reste des sutras\nen fait ananda avait un mémoire extraordinaire, mais il n'avait rien compris. en gros l'enseignement donné est l'enseignement publique. l'enseignement secret nous est parvenu. Le bouddha parle d'une cosmogénie relativement complexe, des réalités parrallèles, un nombre incalculable de dieux. Cela donnera le mahayana dit le grand véhicule. Il est plus facile d'atteindre la libération. Il suffit de prier des boddhissatva (ce sont des être qui refusse leur satut de bouddha)(la plus célebre étant la Kuan-yin) pour atteindre le paradis.\nnéammoins cela reste un brin obscurs pour le commune des mortels. \nEncore plus complexe, le bouddhisme tiibhétain dit le véhicule de diamant.\n \n!!Koan\nBouqins d'histoirette chinoise et japonaise.\nsur mo blog on trouve les trois plus connus \n\n!concepts\n[[Les 4 vérités]]\n\n!Site lien\n\n
dessiner une méthode pas comme les autres \nma bible, mon plaisir. j'avoue c'est le bouqins que je n'ai pas encore terminé. j'avais besoin de lire ce livre avant de me lancer dans le dessin. j'ai eu du mal à trouver les deux crayons aquarelllable. \n\nandrews loomis\nson bouquins \n\npour dessiner le corps humains c'est fort pratique \non le trouve sur le net \nhttp://perso.orange.fr/nvogel/Dossiers/CoursPersp.htm\nhttp://www.mee2.net/forum/\nHow to draw : Manga \nVolume 1 à\nVolume 7 \nj'avoue que j'ai un peu de mal à comprendre l'utilité de ces différents bouquns
!Instructable\nJ'ai notée \n\n!http://www.tricklife.com/
CASE 6. THE BUDDHA'S FLOWER\n\nOnce upon a time when Shakyamuni Buddha was in Grdhrakuta mountain, he twirled a flower in his finger and held it before his congregation. Everyone was silent. Only Maha Kashapa wholeheartedly smiled. Buddha said, "I have the eye of the true teaching, the heart of Nirvana, the formless form, the mysterious gate of Dharma. Beyond the words and beyond all teachings to be transmitted, I now pass this on to Maha Kashapa."\n\nMumon's Comment:\nGolden-faced Gautama impudently forced the good people into depravity. He sold dog meat under the name of mutton. And he thought he made it! What if all the audience had laughed together? How could he have handed the eye of the true teaching or if Kashapa had not smiled, how could he have transmitted the teaching? If you say it could be transmitted, he is like a golden-faced old huckster swindling at the city gate, and if you say it cannot be transmitted, how does he hand it on to Maha Kashapa?\n\nAt the turning of a flower,\nThe snake (his disguise) shows his tail.\nMaha Kashapa smiles,\nEvery monk does not know what to do.
Buddha's Zen\n\nBuddha said: "I consider the positions of kings and rulers as that of dust motes. I observe treasures of gold and gems as so many bricks and pebbles. I look upon the finest silken robes as tattered rags. I see myriad worlds of the universe as small seeds of fruit, and the greatest lake in India as a drop of oil on my foot. I perceive the teachings of the world to be the illusion of magicians. I discern the highest conception of emancipation as a golden brocade in a dream, and view the holy path of the illuminated ones as flowers appearing in one's eyes. I see meditation as a pillar of a mountain, Nirvana as a nightmare of daytime. I look upon the judgment of right and wrong as the serpentine dance of a dragon, and the rise and fall of beliefs as but traces left by the four seasons."
Calling Card\n\nKeichu, the great Zen teacher of the Meiji era, was the head of Tofuku, a cathedral in Kyoto. One day the governor of Kyoto called upon him for the first time.\n\nHis attendant presented the card of the governor, which read: Kitagaki, Governor of Kyoto.\n\n"I have no business with such a fellow," said Keichu to his attendant. "Tell him to get out of here."The attendant carried the card back with apologies. "That was my error," said the governor, and with a pencil he scratched out the words Governor of Kyoto. "Ask your teacher again."\n\n"Oh, is that Kitagaki?" exclaimed the teacher when he saw the card. "I want to see that fellow."
!refaire le tetris\n\n!Binary land\nEn trafiquant le code d'un PACMAN Pyman cela doit être faisable\nil ne me reste plus qu'a jouer et faire de copies d'écran .. \nMe semble le plus simple à adapter \n38 niveaux quand même \n\n!Evil Dice\nlorsque je voudrais refaure de la 3D\n\n\n!Mr Driller\nBon j'ai récupérer une source en C .. \n\n!Crack attack\nJ'ai un source en C \n\n!Jeu de voiture 1 clic\n\n!Beaucoup plus loin .. \n!refaire un jeu RPG\n
Children of His Majesty\n\nYamaoka Tesshu was a tutor of the emperor. He was also a master of fencing and a profound student of Zen.\n\nHis home was the abode of vagabonds. He has but one suit of clothes, for they kept him always poor.\n\nThe emperor, observing how worn his garments were, gave Yamaoka some money to buy new ones. The next time Yamaoka appeared he wore the same old outfit.\n\n"What became of the new clothes, Yamaoka?" asked the emperor.\n\n"I provided clothes for the children of Your Majesty," explained Yamaoka.
Je suis en train d'apprendre le chinois.\nje pars tout le mois d'aout 2005 en Chine\n\ndonc j'ai commencé à apprendre le chinois\nj'utilise la méthode Pimsleur\nNormalement vous trouverez des Notes qui suivent\n!!écriture\n[[Smic400Cliquable]]\n[[Smic400]]\n[[Smic900]]\n[[500Caractères]]\n[[Liste des 100 caractères]]\n[[Grammaire]]\n!!pimsleur\n[[Pimsleur]]\n
!Leçon 1 Bonjour! \n!第㆒課 [[您早]]\n!!一 課文 Texte\n李[[太太]]:王[[先生]],您早。\nLǐ tài tai Wáng xiān shēng nín zǎo\nMme Li: Bonjour, Monsieur Wang!\n王先生:早,李[[太太]],[[您早]]。\nWáng xiān shēng zǎo Lǐ tài tai nín zǎo\nM. Wang: Bonjour, Madame Li!\n李太太:您好嗎?\nLǐ tài tai nín hǎo ma\nMme Li: Comment ça va?\n王先生:我很好,謝謝您。\nWáng xiān shēng wǒ hěn hǎo xiè xie nín\nM. Wang: Ça va bien, merci.\n李太太:王太太好嗎?\nLǐ tài tai Wáng tài tai hǎo ma\nMme Li: Et comment se porte Madame Wang?\n王先生:她很好,謝謝。\nWáng xiān shēng tā hěn hǎo xiè xie\nM. Wang: Elle va bien, merci.\n\n\n!!Vocabulaire\n|!Caractère Chinois|!BoPoMoFo/Pinyin|!Traduction|\n|王|(ㄨㄤˊ;Wáng)|Nom de famine; roi|\n|李|(ㄌㄧˇ;Lǐ)|Nom de famille; prune|\n|先生|(ㄒㄧㄢ ㄕㄥ;xiān sheng)|Monsieur; mari|\n|太太|(ㄊㄞˋ ・ㄊㄞ;tài tai)|Madame; femme, épouse|\n\n!!Monsieur Madame\n|[[王]][[先生]] //Wáng xiān sheng// Mr Wang|[[王]][[太太]]//Wáng tài tai// Madame Wang|\n|[[李]][[先生]] //Lǐ xiān sheng//Mr Li|[[李]][[太太]]//Lǐ tài tai//Madame Li|\n''Attention'': en francais on dirait ''monsieur Li'' en chinois c'est littéralement ''Li monsieur'' \n\n!!Je, tu, vous .. \n|!Caractère Chinois|!BoPoMoFo/Pinyin|!Traduction|\n|[[我]]|(ㄨㄛˇ;wǒ)|Je|\n|[[你]]|(ㄋㄧˇ;nǐ)|Tu|\n|[[您]]|(ㄋㄧㄣˊ;nín)|Vous (dans le vouvoiement)|\n|[[他]]|(ㄊㄚ;tā)|Il, lui|\n|[[她]]|(ㄊㄚ;tā)|Elle|\n\n!!Vous allez bien ?\n|!Caractère Chinois|!BoPoMoFo/Pinyin|!Traduction|\n|[[好]]|(ㄏㄠˇ;hǎo)|Bien, bon|\n|[[嗎]]|(・ㄇㄚ;ma)|Particule interrogative|\n\nApplication : \n[[您好]]\nnín hǎo\nBonjour!(littéralement vous bien)\n\n[[好嗎]]?\nhǎo ma\nÇa va?\n\n[[你好]][[嗎]]?\nnǐ hǎo ma\nComment allez-vous?\n\n[[王]][[太太]],你好嗎?\nWáng tài tai nǐ hǎo ma\nComment ça va, Madame Wang?\n\n[[王]][[先生]][[他]][[好嗎]]?\nWáng xiān shēng tā hǎo ma\nComment va Monsieur Wang?\n\n!!Bonjour bis .. \n\n[[早]](ㄗㄠˇ;zǎo)Tôt; bonjour\n[[很]](ㄏㄣˇ;hěn)Très\n\n[[您早]]。\nnín zǎo\nBonjour!\n李先生,您早。\nLǐ xiān shēng nín zǎo\nBonjour, Monsieur Li!\n\n[[很]][[好]]\nhěn hǎo\nTrès bien; très bon\n[[我]][[很]][[好]]。\nwǒ hěn hǎo\nJe vais (très) bien.\n[[她]][[很]][[好]]。\ntā hěn hǎo\nElle va (très) bien.\n\n!!Merci \n[[謝謝]](ㄒㄧㄝˋ ・ㄒㄧㄝ;xiè xie)Merci\n\n[[謝謝]][[你]]。\nxiè xie nǐ\nMerci (à vous)!\n[[我]][[很]][[好]],[[謝謝]][[你]]。\nwǒ hěn hǎo xiè xie nǐ\nJe vais bien, merci.\n[[我]][[太太]][[很]][[好]],[[謝謝]]。\nwǒ tài tai hěn hǎo xiè xie̊\nMa femme va bien,merci.\n[[我]][[先生]][[很]][[好]],[[謝謝]]。\nwǒ xiān shēng hěn hǎo xiè xie\nMon mari va bien, merci.\n\n!!Révision \n!!!Dialogue 1\n王先生:李太太,您早。\nWáng xiān shēng Lǐ tài tai nín zǎo\nMme Li: Bonjour, Monsieur Wang!\n李太太:早,王先生,您早。\nLǐ tài tai zǎo Wáng xiān shēng nín zǎo\nM. Wang: Comment allez-vous?\n王先生:您好嗎?\nWáng xiān shēng nín hǎo ma\nMme Li: Je vais bien, merci.\n李太太:我很好,謝謝。\nLǐ tài tai wǒ hěn hǎo xiè xie\nM. Wang: Et comment va Monsieur Li?\n王先生:李先生好嗎?\nWáng xiān shēng Lǐ xiān shēng hǎo ma\nMme Li: Il va bien, merci.\n李太太:他很好,謝謝您。\nLǐ tài tai tā hěn hǎo xiè xie nín\n\n!!!Dialogue 2\n\n世平:美華,你早。\nshì píng měi huá nǐ zǎo\nShiping: Bonjour, Meihua!\n美華:早,世平,你早。\nměi huá zǎo shì píng nǐ zǎo\nMeihua: Bonjour, Shiping!\n世平:你好嗎?\nshì píng nǐ hǎo ma\nShiping: Tu vas bien?\n美華:我很好,謝謝你。\nměi huá wǒ hěn hǎo xiè xie nǐ\nMeihua: Oui, ça va, merci.
!第㆓課 [[您]][[好]][[嗎]]?\n!Leçon 2 Comment ça va?\n\n!!一 課文 Texte\n!!Dialogue \n王先生:李先生,您好。\nWáng xiān shēng Lǐ xiān shēng nín hǎo\nM. Wang: Bonjour, Monsieur Li!\n李先生:王先生,你好。\nLǐ xiān shēng Wáng xiān shēng nǐ hǎo\nM. Li: Bonjour, Monsieur Wang!\n王先生:您太太好嗎?\nWáng xiān shēng nín tài tai hǎo ma\nM. Wang: Votre femme va bien?\n李先生:她很好,謝謝你。\nLǐ xiān shēng tā hěn hǎo xiè xie nǐ\nM. Li: Oui, elle va bien, merci.\n王先生:您忙嗎?\nWáng xiān shēng nín máng ma\nM. Wang: Vous êtes occupé?\n李先生:我很忙,您呢?\nLǐ xiān shēng wǒ hěn máng nín ne\nM. Li: Oui, je suis très occupé, et vous?\n王先生:我不忙。\nWáng xiān shēng wǒ bù máng\nM. Wang: Moi, non.\n李先生:您太太忙不忙?\nLǐ xiān shēng nín tài tai máng bù máng\nM. Li: Et votre femme, elle est occupée?\n王先生:她也不忙,我們都不太忙。\nWáng xiān shēng tā yě bù máng wǒ men dōu bù tài máng\nM. Wang: Non, elle n’est pas occupée non plus; nous ne sommes pas occupés.\n\n!!Vocabulaire et expresssion\n忙(ㄇㄤˊ;máng)Occupé\n呢(・ㄋㄜ;ne)Particule finale marquant une affirmation, une interrogation ou un doute.\n不(ㄅㄨˋ;bù)Non, ne...pas, pas\n\n\n[[你]][[忙]][[嗎]]?\nnǐ máng ma\nVous êtes occupé?\n\n[[李]][[先生]][[忙]][[嗎]]?\nLǐ xiān shēng máng ma\nMonsieur Li est occupé?\n\n[[我]][[很]][[忙]],[[你]][[呢]]?\nwǒ hěn máng nǐ ne\nJe suis très occupé, et vous?\n\n[[我]][[很]][[好]],[[你]][[呢]]?\nwǒ hěn hǎo nǐ ne\nJe vais bien, et vous?\n\n[[你]][[很]][[忙]],[[李]][[先生]][[呢]]?\nnǐ hěn máng Lǐ xiān shēng ne\nVous êtes très occupé, et Monsieur Li?\n\n不忙\nbù máng\nPas occupé\n不太忙\nbú tài máng\n\nPas très occupé\n[[我]][[不]]太[[忙]]。\nwǒ bú tài máng\nJe ne suis pas très occupé.\n[[他]][[不]]太[[忙]]。\ntā bú tài máng\nIl n’est pas très occupé.\n[[我]][[很]][[忙]]。\nwǒ hěn máng\nJe suis (très) occupé.\n\n!!Félicie Aussi \n也(ㄧㄝˇ;yě)Aussi; particule affirmative\n\n他忙我也忙。\ntā máng wǒ yě máng\nIl est occupé, moi aussi.\n[[王]][[先生]][[ 不]][[忙]],[[他]][[太太]][[也]][[不]][[忙]]。\nWáng xiān shēng bù máng tā tài tai yě bù máng\nMonsieur Wang n'est pas occupé, sa femme n'est pas occupée non plus.\n\n!!Vous, Nous \n|[[們]]|(・ㄇㄣ;men)|Suffixe marque du pluriel, employé avec les pronoms personnels et certains noms de personnes|\n|[[都]]|(ㄉㄡ;dōu)|Tous; chacun|\n|[[你們]]|nǐ men|Vous|\n|[[我們]]|wǒ men|Nous|\n|[[他們]]|tā men|Ils|\n|[[她們]]|tā men|Elles|\n\n[[我們]][[都]][[好]]。\nwǒ men dōu hǎo\nNous allons tous bien.\n[[你們]][[都]][[好]][[嗎]]?\nnǐ men dōu hǎo ma\nVous allez tous bien?\n\n!!Dialogue \n(一)\n王太太:李先生,你好。你忙不忙?\nWáng tài tai Lǐ xiān shēng nǐ hǎo nǐ máng bù máng\nMme Wang: Bonjour, Monsieur Li! Vous êtes occupé?\n李先生:我不太忙,你呢?\nLǐ xiān shēng wǒ bú tài máng nǐ ne\nM. Li: Non, je ne suis pas. très occupé, et vous?\n王太太:我很忙。\nWáng tài tai wǒ hěn máng\nMme Wang: Moi, si.\n李先生:王先生也很忙嗎?\nLǐ xiān shēng Wáng xiān shēng yě hěn máng ma\nM. Li: Monsieur Wang est-il aussi occupé?\n王太太:他也很忙,我們都很忙。\nWáng tài tai tā yě hěn máng wǒ men dōu hěn máng\nMme Wang: Oui, il l’est aussi; nous sommes tous (les deux) occupés.\n(二)\n世平:你忙不忙?\nshì píng nǐ máng bù máng\nShiping: Tu es occupée?\n美華:我不太忙,你呢?\nměi huá wǒ bú tài máng nǐ ne\nMeihua: Non, pas tellement, et toi?\n世平:我也不太忙。\nshì píng wǒ yě bú tài máng\nShiping: Non, moi non plus.\n美華:我們都很好,我們都不忙。\nměi huá wǒ men dōu hěn hǎo wǒ men dōu bù máng\nMeihua: Nous allons bien et nous ne sommes pas occupés.\n\n
!第[[三]]課 [[這]][[是]][[什麼]]?\n!Leçon 3 Qu’est-ce que c’est?\n\n!!一 課文 Texte\n㆙:這是什麼?\nzhè shì shé me\nX : Qu’est-ce que c’est?\n㆚:這是㆒枝筆。\nzhè shì yì zhī bǐ\nY : C’est un "instrument à écrire"\n㆙:這是㆒枝什麼筆?\nzhè shì yì zhī shé me bǐ\nX : C’est quelle sorte d’ "instrument à écrire" ?\n㆚:這是㆒枝毛筆。\nzhè shì yì zhī máo bǐ\nY : C’est un pinceau (à écrire).\n㆙:那是本什麼書?\nnà shì běn shé me shū\nX : Là, c’est un livre de quoi?\n㆚:那是本㆗文書。\nnà shì běn zhōng wén shū\nY : C’est un livre de chinois.\n\n!!字與詞 Caractères et expressions\n|[[這]]|(ㄓㄜˋ;zhè)|Ce; ceci; celui-ci|\n|[[是]]|(ㄕˋ;shì)|Être|\n|[[那]]|(ㄋㄚˋ;nà)|Ce; cela; celui-là|\n|[[什麼]]|(ㄕㄣˊ ・ㄇㄜ;shén me)|Quoi; que|\n\n\n>[[這]][[是]][[書]]。\n>zhè shì shū\n>Ceci est un livre.\n>[[這]][[是]][[筆]]。\n>zhè shì bǐ\n>Ceci est un stylo (crayon, pinceau à écrire...).\n> [[那]][[是]][[書]]。\n>nà shì shū\n>Là, c’est un livre.\n>[[那]][[是]][[筆]]。\n>nà shì bǐ\n>Cela est un stylo (crayon, pinceau...).\n>\n>[[這]][[是]][[什麼]]?\n>zhè shì shé me\n>Qu’est-ce que c’est?\n>\n>[[那]][[是]][[什麼]]?\n>nà shì shé me\n>Là, qu’est-ce que c’est?\n>\n>[[這]][[是]][[什麼]][[筆]]?\n>zhè shì shé me bǐ\n>C’est quelle sorte d’ "instrument à écrire" ?\n\n!!un deux trois nous irons au bois\n|[[一]]|(ㄧ;yī)|Un|\n|[[二]]|(ㄦˋ;èr)|Deux|\n|[[三]]|(ㄙㄢ;sān)|Trois|\n|[[四]]|(ㄙˋ;sì)|Quatre|\n|[[五]]|(ㄨˇ;wǔ)|Cinq|\n|[[六]]|(ㄌㄧㄡˋ;lìu)|Six|\n|[[七]]|(ㄑㄧ;qī)|Sept|\n|[[八]]|(ㄅㄚ;bā)|Huit|\n|[[九]]|(ㄐㄧㄡˇ;jǐu)|Neuf|\n|[[十]]|(ㄕˊ;shí)|Dix|\n\n|[[枝]]|(ㄓ;zhī)|Spécificatif des objets en forme de rameau (stylo, branche, fusil, flèche...)|\n|[[筆]]|(ㄅㄧˇ;bǐ)|Tout instrument servant à écrire (stylo, crayon, pinceau...)|\n\n>[[一]][[枝]][[筆]]\n>yì zhī bǐ\n>Un "instrument à écrire" (stylo, crayon, pinceau...)\n>\n>[[三]][[枝]][[筆]]\n>sān zhī bǐ\n>Trois stylos (crayons, pinceaux à écrire...)\n>\n>[[八]][[枝]][[筆]]\n>bā zhī bǐ\n>Huit stylos (crayons, pinceaux à écrire...)\n>\n>[[這]][[是]][[一]][[枝]][[筆]]。\n>zhè shì yì zhī bǐ\n>C’est un stylo (crayon, pinceau à écrire...).\n>\n>[[那]][[是]][[四]][[枝]][[筆]]。\n>nà shì wǔ zhī bǐ\n>Là, ce sont cinq stylos (crayons, pinceaux à écrire...).\n\n[[毛]](ㄇㄠˊ;máo)Poil; plume\n[[本]](ㄅㄣˇ;běn)Spécificatif pour désigner des livres, des cahiers, des copies, etc.\n[[書]](ㄕㄨ;shū)Livre\n\n|[[毛筆]]|máo bǐ|Pinceau (à écrire)|\n|[[鉛筆]]|qiān bǐ|Crayon|\n|[[鋼筆]]|gāng bǐ|Stylo-plume|\n|[[原子筆]]|yuán zǐh bǐ|Stylo-bille|\n\n>[[這]][[是]][[一]][[枝]][[什麼]][[筆]]]?\n>zhè shì yì zhī shé me bǐ\n>C’est quelle sorte d’ "instrument à écrire"?\n>[[這]][[是]][[一]][[枝]][[毛筆]]。\n>zhè shì yì zhī máo bǐ\n>C’est un pinceau.\n>[[那]][[枝]][[是]][[什麼]][[筆]]?\n>nà zhī shì shé me bǐ\n>Et là, c’est quelle sorte d’ "instrument à écrire"?\n>那枝是鉛筆。\n>nà zhī shì qiān bǐ\n>C’est un crayon.\n>[[一]][[本]][[書]]\n>yì běn shū\n>Un livre\n>[[這]][[是]][[一]][[本]][[書]]。\n>zhè shì yì běn shū\n>C’est un livre.\n>[[那]][[是]][[六]][[本]][[書]]。\n>nà shì lìu běn shū\n>Ce sont (là) six livres.\n>[[那]][[四]][[本]][[是]][[中文]][[書]]。\n>nà sì běn shì zhōng wén shū\n>Ces quatre volumes (-là) sont des livres de chinois.\n>[[那]][[八]][[本]][[是]][[英文]][[書]]。\n>nà bā běn shì yīng wén shū\n>Ces huit volumes (-là) sont des livres d’anglais.\n>[[這]][[是]][[本]][[什麼]][[書]]?\n>zhè shì běn shén me shū\n>C’est un livre de quoi?\n\n!! Les Langues\n中文(ㄓㄨㄥ ㄨㄣˊ;zhōng wén)Le chinois\n|[[中文]]|zhōng wén|Le chinois|\n|[[英文]]|yīng wén|L’anglais|\n|[[日文]]|rì wén|Le japonais|\n|[[法文]]|fǎ wén|Le français|\n|[[德文]]|dé wén|L’allemand|\n\n>[[那]][[本]][[是]][[什麼]][[書]]?\n>nà běn shì shén me shū\n>Et là, c’est un livre de quoi?\n>[[那]][[本]][[是]][[英文]][[書]]。\n>nà běn shì yīng wén shū\n>C’est un livre d’anglais.\n>\n>[[那]][[是]][[本]][[英文]][[書]]。\n>nà shì běn yīng wén shū\n>Là, c’est un livre de (ou en) anglais.\n>[[這]][[是]][[本]][[中文]][[書]]。\n>zhè shì běn zhōng wén shū\n>C’est un livre de (ou en) chinois.\n>[[那]][[本]][[是]][[日文]][[書]]。\n>nà běn shì rì wén shū\n>Là, c’est un livre de (ou en) japonais.\n>[[這]][[本]][[是]][[法文]][[書]]。\n>zhè běn shì fǎ wén shū\n>C’est un livre de (ou en) français.\n>[[那]][[三]][[本]][[是]][[德文]][[書]]。\n>nà sān běn shì dé wén shū\n>Ce sont (là) trois livres d’ (ou en) allemand.\n\n!! Dialogue de révision\n㆙:這是枝什麼筆?\nzhè shì zhī shé me bǐ\nX : C’est quelle sorte d’ "instrument à écrire"?\n㆚:這是枝毛筆。\nzhè shì zhī máo bǐ\nY : C’est un pmceau.\n㆙:那是枝什麼筆?\nnà shì zhī shé me bǐ\nX : Et celui-là, c’est quelle sorte d’ "instrument à écrire"?\n㆚:那是枝鉛筆。\nnà shì zhī qiān bǐ\nY : C’est un crayon.\n㆙:這兩本是什麼書?\nzhè liǎng běn shì shé me shū\nX : Ce sont deux livres de quoi?\n㆚:這兩本是㆗文書。\nzhè liǎng běn shì zhōng wén shū\nY : Ce sont deux livres de chinois.\n㆙:那㆔本是什麼書?\nnà sān běn shì shén me shū\nX : Et là, ce sont trois livres de quoi?\n㆚:那㆔本是英文書。\nnà sān běn shì yīng wén shū\nY : Ce sont trois livres d’anglais.
!第[[四]]課 [[你]]到那裡去?\n!Leçon 4 Où vas-tu?\n\n!!課文 Texte\n㆙:你到那裡去?\nnǐ dào nǎ lǐ qù\nX : Où vas-tu?\n㆚:我到學校去。\nwǒ dào xué xiào qù\nY : Je vais à l’école.\n㆙:你去做什麼?\nnǐ qù zuò shé me\nX : Tu y vas pour quoi faire?\n㆚:我去學㆗文。\nwǒ qù xué zhōng wén\nY : Je vais apprendre le chinois.\n㆙:李先生也去學㆗文嗎?\nLǐ xiān shēng yě qù xué zhōng wén ma\nX : Monsieur Li y va aussi apprendre le chinois?\n㆚:不,他去教㆗文。\nbù tā qù jiāo zhōng wén\nY : Non, il y va enseigner le chinois.\n㆙:那麼,他是老師,我們是學生。\nnà me tā shì lǎo shī wǒ men shì xué shēng\nX : Alors, c’est le professeur et nous sommes des élèves.\n\n!!字與詞 Caractères et expressions\n\n!!Ou ? au fond à droite ..\n到…去(ㄉㄠˋ…ㄑㄩˋ;dào…qù)Aller à\n你到那裡去?\nnǐ dào nǎ lǐ qù\nOù vas-tu?\n我到㈻校去。\nwǒ dào xué xiào qù\nJe vais à l’école.\n\n那裡、那裏(ㄋㄚˇ ㄌㄧˇ;nǎ lǐ) (ㄋㄚˋ ㄌㄧˇ;nà lǐ)Où?; là\n\n你到那裡去?\nnǐ dào nǎ lǐ qù\nOù vas-tu?\n我到那裡去。\nwǒ dào nà lǐ qù\nJe vais là-bas.\n\n學(ㄒㄩㄝˊ;xué)Apprendre, étudier\n我學㆗文。\nwǒ xué zhōng wén\nJ’apprends le chinois.\n他㈻㈰文。\ntā xué rì wén\nIl apprend le japonais.\n學校(ㄒㄩㄝˊ ㄒㄧㄠˋ;xué xiào)École\n我到學校去。\nwǒ dào xué xiào qù\nJe vais à l’école.\n
/***\n| Name|CloseOnCancelPlugin|\n| Description|Closes the tiddler if you click new tiddler then cancel. Default behaviour is to leave it open|\n| Version|3.0 ($Rev: 1845 $)|\n| Date|$Date: 2007-03-16 15:19:22 +1000 (Fri, 16 Mar 2007) $|\n| Source|http://mptw.tiddlyspot.com/#CloseOnCancelPlugin|\n| Author|Simon Baird <simon.baird@gmail.com>|\n| License|http://mptw.tiddlyspot.com/#TheBSDLicense|\n***/\n//{{{\nmerge(config.commands.cancelTiddler,{\n\n handler_orig_closeUnsaved: config.commands.cancelTiddler.handler,\n\n handler: function(event,src,title) {\n this.handler_orig_closeUnsaved(event,src,title);\n if (!store.tiddlerExists(title) && !store.isShadowTiddler(title))\n story.closeTiddler(title,true);\n return false;\n }\n\n});\n\n//}}}\n\n
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!Mame\nPour télécharger les ROM : \nPour trouver des critiques dans un sites bien foutu : \nhttp://www.arcadehits.net/index.php?p=roms\nhttp://www.gametronik.com/site/emulation.php?cat=mame\nhttp://www.emunova.net/\nInstaller Mame\n\nartwork\nicon\ncontrol panel\nscreenshot\nhistory\ncat\ncabinet\nflyer\n\n!!Puzzle Like , drop \n\n[[Uo Poko]] : Un jeux génial qui ne nécessite qu'un seul bouton !\n[[Puzzli]] : Il y a encore les chats et les poissons mais c'est différent\n[[Many Block]] Un mélange entre Tetris, la machine à sous et le taquin\nPuRuRun\n!!Shoot\n[[Guwange]]\n\n!!Multi jeux\n\n!!Inclassable\n\nMon truc à moi, jouer à des jeux qui personne ne joue \n\n[[Gomoku Narabe Renju Kizoku]]\n[[Wally wo Sagase!]]\n[[Cross Pang]]\n[[Canyon Bomber]]\n\n!Daphne\n\n!!Mahjong\n\n!!Hanafuda\n\nLaser disc mon amour .. \n\n!Zinc\nje l'utilise pour faire tourner des jeux trop lent sur Mame\nUne de mes passion Tetris\nMon jeux préféré MrDriller\n\n!Emulateur Psx\n[[DevilDice]] : j'ai beaucoup jouer à celui la \n\n!Psp\n!!Lumines \nFaq \narticle wikipedia\n[[Lumines: Killing The Fun|http://caseyporn.com/blog/archives/000818.html]]\nPuzzle quest http://en.wikipedia.org/wiki/Puzzle_Quest:_Challenge_of_the_Warlords\nGunpey\nCrush\nZendoku\n[[Bejeweled]]\n!Gameboy\nKuruKuru\n!J'apprend le japonais\nun truc relativement curieux, on trouve absolument n'importe quoi en \n\nKanjiBoy\nKanjiDePuzzle\nDoaremon : \n\ndébuter avec les jeux en japonais\n\nFacile Oui et Non\n\nj'arrête de suite ?\n\nOk je commence\n\nje me présente !\n\n\n!Jeux flash\n\n!Jeux divers \n\n!Traduction
Dessin en général\n\n!corps humains\n\nMake human from your mind \n\n!perpective \n\nj'avoue j'ai tout appris grace aux dvd de gnomon workshop de scott Robertson.\nla grosse partie du \n\n!Vilppu\n\npas super pédagogique, c'est l'adaptation en dvd de son bouquin. mal tourné, mal foutus, prise de son affreuse (j'ai eu envie de flinguer les canaris à la fin du dvd 1)\nVolume 1 : Gesture\nVolume 2 : spherical.Forms\nVolume 3 : Box Forms\nVolume 4 : Combining Spheres and Boxes\nVolume 5 : Elipses and Cylindres\nVolume 6 : \n\nAnatomy : \nHead Anatomy and Construction, Pt 1\nHead Anatomy and Construction, Pt 2 \nHead Anatomy and Construction, Pt 3\n\nHead Drawing Demonstration, Pt 2\nHead Drawing Demonstration, Pt 3 and Expressions\n\nAnatomy of the Neck\nAnatomy of the Upper Torso\nAnatomy of the Upper Leg\nAnatomy of the Lower Leg\nAnatomy of the Feet\nAnatomy of the Upper Arm\nAnatomy of the Lower Arm\nAnatomy of the Hand\n\nProportions\n\n
GettingStarted\n\n[[Japonais]]\n[[Chinois]]\n[[français]]\n[[Console]]\n[[Bande dessinée]]\n[[Bouquin]]\n[[Programmation]]\n[[Bricolage]]\n[[Divers]]\n[[Bouddhisme]]\n[[Manga]]
!!Introduction\n\nCommencons par le commencement : \n*je ne suis pas graphiste professionnel\n*je ne suis pas ingénieur en méca\n*je ne sais même pas dessiner \n\nmais : \n* je vous em****\n*j'ai été un étudiant comme vous, je me suis fais chier en classe et donc j'ai gribouiller des conneries sur mes cahiers..\n\n!!Et alors\net bien comme vous j'ai déssiner des cubes, des fleurs, des algues, mes \n\nvoila dès que j'ai un crayon sous la main, il faut que je dessine, encore plus si le truc est inintéressant (ce qui est relativement courant en IUFM) .. \n\n!!On s'en fiche de ta vie \nc'est vrai, mais je vous propose de vous apprendre à dessiner, mieux vous apprendre à gribouiller. Il y a peu d'élus dans le temple du dessin. alors restons au bord du temple.. Aimeriez vous apprendre à dessiner ? pour vous ? par vous ?\n\n!!Bien démarrer\nJe crois fondamentalement qu'il n'y a pas de mauvais dessin. Vos dessins ne seront ni beau, ni moche. si vous partez du principe que vous ne savez pas dessiner, donc vous serez jamais dessiné. c'est comme ne pas apprendre la guitare, car vous n'êtes pas Jimmy Hendrix.\n\n\nce qui est pratique dans le dessin, c'est globalement il ne nécessite aucun matériel.. Il est facile à pratiquer en cours, pendant les controles, se faire chier devant le 13h de pernod, les réunions de recherche, les conseils de classe chiant etc.\n\ncertes vous n'êtes pas Léonard de Vinci, mais est-ce que cela est important ? \n\nVous oubliez une notion importante que dire essentiel du dessin : le plaisir !!!!\n\nMais pourquoi apprendre à dessiner ?\nla je défends mon beafsteack, en fait souvent on gribouille la même chose. ce qui peut être sympa est d'appliquer, d'améliorer. on a souvent l'impression de piétinner, d'ou le sentiment bizarre de ne définitivement pas savoir dessiner. il me faut passer par une image. réfléchissez vous lorsque vous conduisez votre voiture ? pourtant quand on débute on a l'impression que l'on n'arrivera jamais à gérer tout en même temps. il vous a fallu 25 heures pour apprendre à conduire, il vous faudra probablement un peu de temps pour apprendre à dessiner. Un fois appris les règles, non seulement cela deviendra plus facile et en plus une fois appris vous aurez le plaisir d'être libre ! (comme la moment ou vous avez eu votre permis de conduire)\n\nc'est comme jouer d'un instrument, il vous faut connaitre les accords, les notes pour pouvoir jouer des morceaux, puis après improviser .. \n\nje vais donc vous expliquer.\n\n \n![[la perpective pour les nuls]]\n\n!! le matériel : \nUn crayon n'importe .. \nDu papier .. \n\n!!Au commencement était le trait\nNous allons tout dessiner à main levée. \npremier exercice : essayer de tracer des lignes .. \n\n\n!!Alors vint le point de fuite \nc'est un exercice un peu chiant, mais vous allez gagner beaucoup de temps, tracer des lignes droites et des ellispse à main nue permet de gagner pas mal de temps \n\n!!le corps humain\n\n* [[La tête]]\n* [[Le corps humain]]\n
http://en.wikipedia.org/wiki/Devil_Dice
!tiddlywiki\nhttp://tiddlywiki.com/\nThere is an extensive [[Community]] [[documentation wiki|http://www.tiddlywikiguides.org/]], including an invaluable [[FAQ|http://tiddlywikiguides.org/index.php?title=TiddlyWiki_FAQ]]. Other useful guides include:\n* Dave Gifford's [[TiddlyWiki for the Rest of Us|http://www.giffmex.org/twfortherestofus.html]]\n* Morris Gray's [[TW Help - TiddlyWiki help file for beginners|http://tiddlyspot.com/twhelp/]]\n* DmitriPopov's [[TiddlyWiki quick reference card|http://nothickmanuals.info/doku.php/cheatsheets]].\n\nen français\nhttp://www.missmopi.net/IMG/html/twpourtous-V1-0.html\n! wikipedia\n\nwww.wikipedia.fr\n\n!framasoft \nwww.framasoft.net\nc'est ici que je récupère la plupart des mes logiciels\n\n!Manga \nhttp://www.mangaverse.net/accueil.htm\nhttp://www.forum-mangaverse.net/index.php\nhttp://www.akata.fr/mangavoraces.php\n\n!Mes logiciels\nFirefox my love .. \nThunderbird\nOpenOffice\nScite : Mon éditeur de texte fétiche .. \nici probablement un tutoriel pour faire fonctionner python \n\n!logiciels utiles\npdfcreator (depuis que je suis pur openoffice, il me sert peu)\npdfmerger (bien pour mettre ensemble les rapport)\n\nhttp://blog.hjenglish.com\n
CASE 23. ENO'S GOOD AND EVIL\n\nEno, the Sixth Patriarch of Chinese C'han (Zen), was pursued by Monk Emyo up to Daiyurei. The patriarch, seeing Emyo coming, laid the robe and the bowl on a rock, and said to him, "This robe represents the faith. Is it to be fought for by force? You may take them now." Emyo went to move the bowl and the robe and yet they were as heavy as mountains. He could not move them. Hesitating and trembling, Emyo asked the patriarch, "I come for the teaching, not for the robe. Please enlighten me!" The patriarch said, "What is primordially Emyo (i.e., your true self), if you do not think this is good nor do you think this is evil?" At that moment Emyo was greatly awakened. His whole body was covered with sweat. Emyo cried, bowed, and said, "Is there or is there not any other (deep) significance (in Zen) than your secret words and teachings a minute ago?" The patriarch answered, "What I have told you is no secret at all. Once you have realized your own true self, the depth (in Zen) rather belongs to you!" Emyo said, "When I was at Obai with the other monks, I never realized what my true self was. Now you have dispersed the clouds of my ignorance to realize it, just like a man capable of discerning warm and cold by tasting water. From now on you are my teacher!" The patriarch said, "We both have Obai for our teacher. Guard your own self!"\n\nMumon's Comments:\nWe should say that the sixth patriarch was in an emergency. This revelation of his, however, resembles the deed of an overly protective grandmother, who peeled a fresh lichi (a dessert fruit), removed its stone and put it to her grandchild's mouth ready for him to swallow.\n\nYou describe it in vain, you picture it to no avail,\nPraising it is useless, cease to worry about it at all.\nIt is your true self, it has nowhere to hide,\nEven if the universe is annihilated, it is not destroyed.
A monk asked Ummon,"What is Buddha?" Ummon answered him, "Dried dung."\n\nMumon's Comments\nWe must say that being so poor, Ummon cannot appreciate plain food, or he is so busy that he cannot even scribble properly. He is disposed to support his school with dry dung. Look at how devastated the Buddhist teaching has been!\n\nLightning flashes,\nSparks of striking flint.\nIn a blink of your eyes,\nYou have passed by (and missed it).\n\nSee also: Zen Can Be Found In Any Activity.\n
Le dukkha (Pāli; Sanskrit: duḥkha) est un concept central du bouddhisme, à peu près traduisible en français par un ensemble de mots incluant : souffrance, chagrin, affliction, douleur, anxiété, insatisfaction, inconfort, angoisse, tension, malheur et aversion. Le terme est probablement dérivé du mot duḥstha, « bancal »," « incertain, » « mal à l'aise ». Cette souffrance morale est au cœur de la première des quatre nobles vérités\n苦 en japonais et chinois
Eating the Blame\n\nCircumstances arose one day which delayed preperation of the dinner of a Soto Zen master, Fukai, and his followers. In haste the cook went to the garden with his curved knife and cut off the tops of green vegetables, chopped them together and made soup, unaware that in his haste he had included a part of a snake in the vegetables.\n\nThe followers of Fugai thought they never tasted such good soup. But when the master himself found the snake's head in his bowl, he summoned the cook. "What is this?" he demanded, holding yo the head of the snake.\n\n"Oh, thank you, master," replied the cook, taking the morsel and eating it quickly.
ici se trouve tout mes essais d'écriture.\n\n!électrotech \n[[DictionJap]]\n[[Controle de Lundi 3 octobre]]\n\nLeMandarinen5caractèresEtape1: La chine/le chinois/la france/le francais/l'americain/l'amérique caractère\nLeMandarinen5caractèresEtape2 : Etre ou ne pas Etres tels est la question\nLeMandarinen5caractèresEtape3 : Boire/manger quelque chose.\nLeMandarinen5caractèresEtape4: au fond à droite ...\nLeMandarinen5caractèresEtape5:les chiffres (1->5)\nLeMandarinen5caractèresEtape6:les chiffres (6->10)\nLeMandarinen5caractèresEtape7:Pour quelque chiffre en plus.\nResumédesCaractères:\n|!Lecon|!Caractères abordés|\n| 1 |中国人法美|\n| 2 |是不你我吗|\n| 3 |小天大|\n| 4 |一二三四五|\n| 5 |六七八九十|\n| 6 |好很会想|\n| 7 |北南东西门|\n\nChinoisTraditionnelLecon01 ''Complet !!''\nChinoisTraditionnelLecon02 ''Complet!!''\nChinoisTraditionnelLecon03 ''Complet!!''\nChinoisTraditionnelLecon04 \nChinoisTraditionnelLecon05\n[[SommaireChinois]]\n\n \n\n2\n \n\n3\n \n\n[[出る]]\n \n\n[[でる]]\n \n\n[[南]]\n \n\n[[みなみ]]\n\n[[六日]]\n \n\n[[むいか]]\n \n\n[[八万円]]\n \n\n[[はちまんえん]]\n\n[[一週間]]\n \n\n[[いっしゅうかん]]\n \n\n[[西口]]\n \n\n[[にしぐち]]\n\n[[お金]]\n \n\n[[おかね]]\n \n\n[[書く]]\n \n\n[[かく]]\n\n[[三つめ]]\n \n\n[[みっつめ]]\n \n\n[[空]]\n \n\n[[そら]]\n\n[[入る]]\n \n\n[[はいる]]\n \n\n[[何語]]\n \n\n[[なにご]]\n\n[[今月]]\n \n\n[[こんげつ]]\n \n\n[[上]]\n \n\n[[うえ]]\n\n[[安い]]\n \n\n[[やすい]]\n \n\n[[四月]]\n \n\n[[しがつ]]\n\n[[百本]]\n \n\n[[ひゃっぽん]]\n \n\n[[友だち]]\n \n\n[[ともだち]]\n\n[[春]]\n \n\n[[はる]]\n \n\n[[五日]]\n \n\n[[いつか]]\n\n[[山]]\n \n\n[[やま]]\n \n\n駅]]\n \n\n[[えき]]\n\n[[人]]\n \n\n[[ひと]]\n \n\n[[西]]\n \n\n[[にし]]\n\n[[外国]]\n \n\n[[がいこく]]\n \n\n[[四人]]\n \n\n[[よにん]]\n\n[[多い]]\n \n[\n[[おおい]]\n \n\n[[花見]]\n \n\n[[はなみ]]\n\n[[新しい]]\n \n\n[[あたらしい]]\n \n\n[[天気]]\n \n\n[[てんき]]\n\n[[北]]\n \n\n[[きた]]\n \n\n[[電車]]\n \n\n[[でんしゃ]]\n\n[[男の子]]\n \n\n[[おとこのこ]]\n \n\n[[道]]\n \n\n[[みち]]\n\n[[中]]\n \n\n[[なか]]\n \n\n[[大きい]]\n \n\n[[おおきい]]\n\n[[左]]\n \n\n[[ひだり]]\n \n\n[[白い]]\n \n\n[[しろい]]\n\n[[母]]\n \n\n[[はは]]\n \n\n[[立つ]]\n \n\n[[たつ]]\n\n \n
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Eshun's Departure \n\nWhen Eshun, the Zen nun, was past sixty and about to leave this world, she asked some monks to pile up wood in the yard. \n\nSeating herself firmly in the center of the funeral pyre, she had it set fire around the edges. \n\n"O nun!" shouted one monk, "is it hot in there?"\n\n"Such a matter would concern only a stupid person like yourself," answered Eshun. \n\nThe flames arose, and she passed away. \n
!Hong kong\ncela sihnifie port parfumé\nApprendre a reconnaitre \n\n\nCheval, pluie, lune,enfant, chèvre\nmontagne\n\nColoriage : \nColorieen Jaune les 4 sabots du cheval, en marron sa criniere et en noir sa tête et son dos\n\nenfant \ncolorie en bleu la tete de l'enfant, puis en vert son corps et rouge c'est bras \n\necriture \ncompleter les trait manquant \nindice \nA pluie , il manque 4 goutte\nA enfant, il manque des bras \nA montagne ilmanque le plus haut pic\na eau, il manque ne eclaboussure\nA moutons il manque deux cornes\nA lune il manque deux rayons\nA cheval, il manque la cinière\n
!Nanning\nNouveau caractère : \nsoleil, ciel, femme, homme, petit, grand\n\nDessin\nrajouter une tete, deux mains et deux pied pour completer le dessin\nFemme (nu)\nrajoute une tete et deux pieds \n\nattention si on rajoute les bras cela devient grand !!!\n\nA tes pinceaux \necrire l'homme est petit, le ciel est grand (ici le, l' et est sont facultatif),ne pas oublier le petit rond pour terminer la phrase \n\nEcrire maintenant \nlemontons est petit,le cheval est grand \n \n
!Shangai\nau dessus de la mer\nNouveau caractère :\n\nmere\nper\netre\nlumiere\nnepas\n\necriture \nfemme+cheval = mere\nsoleil+lune =lumière\n\ncoloriage\npere et mere \n\nécriture :\n\nécrire :\n1 : papa est grand, maman est petite (indice baba da,mama xiao)\npapa n'est pas maman\n巴巴不是马马。\necris\nle ;outon est petit\nun mouton n est pas un cheval\n\ntraduire\n爸爸不小。\n妈妈不大。\n爸爸不是羊。\n妈妈不是马。\n
!beijing\nmain+oeil=regarder\nmere+enfant=bien\nfemme+cheval=maman\n\n1\ncomplete les phrase\nmaman est belle\nle mouton n'est pas beau\npapa est beau\nle petit cheval est beau\nle grand cheval n'est pas beau.\nla montagne est belle\n\na traduire \nle mouton est beau\nla pluie c'est de l'eau\nles bon chevax sont petit \n\nbonus\nnihao! : bonjour !\nhaobuhao: d'accord ou pas \nhao! d'accord\nbu hao : non pas d'accord\nhaole : c'est mieux\nhaochi: c'est bon !(manger)\nhaoda : que c'est grand.\n\ntraduire \n爸爸好了。\n羊好吃。\n天好大。\n你好吗吗\n\ntraduire\nMaman va mieux\nle cheval n'est pas bon à manger\ncomme le montagne est grande\nbonjour papa\npapa n'est pas un mouton, c'est ça ? Oui !\n\n
épreuve \nclassez les caactère dans l'ordre \nRéécris dans le bon ordre\n*le ciel n'est pas grand\n*le cheval va mieux\n*un mouton est un mouton\n*Ne mange pas\n*non ca ne va pas\n*paysage (montagne et eau)\n*demain\n*c'est compris\n*maman a compris\n*bonjour petite lumiere (aurelie)\n*c'est beau ou non\n*c'est bon ou non\n*c'est oui ou non\n*c'est de la pluie ou non\n*c'est pas de la pluie mais de l'eau\n*c'est vrai ou non\n*les cheval est petit, le ciel est grand\n*tout le monde (chaque homme)\n*Tout le monde est petit, tout le monde est grand\n*tout le monde ne mange pas de cheval\n\n!marche 3\n*bonjour !\n*demain\n*tu as compris\n*un cheval blanc est un cheval\n*tu manges oui ou non\n*tout le monde va mieux\n*c'est compris!\n\n!marche 4\n#le chine est 10, 18 ou 30 fois plus grande que le france ''18 fois''\n#Pourquoi la langue chinoise est la plus parlé dans le monde''car la chine est le pays le plus peuplé du monde''\n#Quelle invention n'est pas d'origine chinoise (la papier, la boussole, la poudre explosive, le fusil, les pattes, la brouette ?''le fusil''\n#Shangai est la capitale du nord de la chine vrai ou faux ''faux c'est pékin''\n#les Samourai sont des guerrier chinois ''Non Japonais''\n#Comme au japon, il y a un empereur qui habite dans la cité interdite''il n'y a plus d'empeureur depuis 1911''\n#on peux écrire chinois sans le parler et parler chinois sans savoir l'écrire''Vrai''\n\n!Marche 5\nUn jour, l'empeureur Ma ding voulumettre une statue de lui au bout de la grande muraille, il appella son sclpteur Li Xing et lui demanda de reproduire son visage, pendant que Li Xing taillait la pierre, l'empeureur lui demanda :\n-commences-tu par mes yeux ou par mon nez ?\nle sculpteur répondit par une autre question:\n-Vaut-il mieux commencer par faire des yeux grand et un nez petit ou faire des yeux petit et un grand ?\nque répondit l'empereur et pourquoi ?\n\n\n''on peut rendre petit un grand nez et grand de petit yeux, si le nez etait petit, il ne pourrait devenir grand et si les yeux etait trop grand on ne pourrait les rendre petit''
Every-Minute Zen\n\nZen students are with their masters at least two years before they presume to teach others. Nan-in was visited by Tenno, who, having passed his apprenticeship, had become a teacher. The day happened to be rainy, so Tenno wore wooden clogs and carried an umbrella. After greeting him Nan-in remarked: "I suppose you left your wooden clogs in the vestibule. I want to know if your umbrella is on the right or left side of the clogs."\n\nTenno, confused, had no instant answer. He realized that he was unable to carry his Zen every minute. He became Nan-in's pupil, and he studied six more years to accomplish his every-minute Zen.\n
CASE 19. NANSEN'S ORDINARY MIND\n\nJoshu asked Nansen, "What is the Way?" Nansen answered, "Your ordinary mindthat is the Way." Joshu said, "Can it be grasped (for study)?" Nansen replied, "The more you pursue, the more does it slip away." Joshu asked once more, "How can you know it is the Way?" Nansen responded, "The Way does not belong to knowledge, nor does it belong to non knowledge. Knowledge is illusion. Non knowledge is beyond discrimination. When you get to this Way without doubt, you are free like the vastness of space, an unfathomable void, so how can you explain it by yes or no?" Upon hearing this, Joshu was awakened.\n\nMumon's Comment:\nThe question Joshu asked Nansen was dissolved by a stroke. After being enlightened, Joshu must further his pursuit 30 more years to exhaust that meaning.\n\nHundred flowers in Spring, the moon in Autumn,\nThe cool wind in Summer and Winter's snow.\nIf your mind is not clouded with things,\nYou are happy at any time.\n
Everything is Best\n\nWhen Banzan was walking through a market he overheard a conversation between a butcher and his customer.\n\n"Give me the best piece of meat you have," said the customer.\n\n"Everything in my shop is the best," replied the butcher. "You cannot find here any piece of meat that is not the best."\n\nAt these words Banzan became enlightened.\n
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http://www.fieggen.com/shoelace/surgeonknot.htm
!Finding a Diamond on a Muddy Road\n\nGudo was the emperor's teacher of his time. Nevertheless, he used to travel alone as a wandering mendicant. Once when he was on his was to Edo, the cultural and political center of the shogunate, he approached a little village named Takenaka. It was evening and a heavy rain was falling. Gudo was thoroughly wet. His straw sandals were in pieces. At a farmhouse near the village he noticed four or five pairs of sandals in the window and decided to buy some dry ones.\n\nThe woman who offered him the sandals, seeing how wet he was, invited him in to remain for the night at her home. Gudo accepted, thanking her. He entered and recited a sutra before the family shrine. He then was introduced to the woman's mother, and to her children. Observing that the entire family was depressed, Gudo asked what was wrong.\n\n"My husband is a gambler and a drunkard," the housewife told him. "When he happens to win he drinks and becomes abusive. When he loses he borrows money from others. Sometimes when he becomes thoroughly drunk he does not come home at all. What can I do?"\n\nI will help him," said Gudo. "Here is some money. Get me a gallon of fine wine and something good to eat. Then you may retire. I will meditate before the shrine."\n\nWhen the man of the house returned about midnight, quite drunk, he bellowed: "Hey, wife, I am home. Have you something for me to eat?"\n\n"I have something for you," said Gudo. "I happened to get caught in the rain and your wife kindly asked me to remain here for the night. In return I have bought some wine and fish, so you might as well have them."\n\nThe man was delighted. He drank the wine at once and laid himself down on the floor. Gudo sat in meditation beside him.\n\nIn the morning when the husband awoke he had forgotten about the previous night. "Who are you? Where do you come from?" he asked Gudo, who still was meditating.\n\n"I am Gudo of Kyoto and I am going on to Edo," replied the Zen master.\n\nThe man was utterly ashamed. He apologized profusely to the teacher of his emperor.\n\nGudo smiled. "Everything in this life is impermanent," he explained. "Life is very brief. If you keep on gambling and drinking, you will have no time left to accomplish anything else, and you will cause your family to suffer too."\n\nThe perception of the husband awoke as if from a dream. "You are right," he declared. "How can I ever repay you for this wonderful teaching! Let me see you off and carry your things a little way."\n\n"If you wish," assented Gudo.\n\nThe two started out. After they had gone three miles Gudo told him to return. "Just another five miles," he begged Gudo. They continued on.\n\n"You may return now," suggested Gudo.\n\n"After another ten miles," the man replied.\n\n"Return now," said Gudo, when the ten miles had been passed.\n\n"I am going to follow you all the rest of my life," declared the man.\n\nModern Zen teachers in Japan spring from the lineage of a famous master who was the successor of Gudo. His name was Mu-nan, the man who never turned back.\n
Fire-Poker Zen\n\nHakuin used to tell his pupils about an old woman who had a teashop, praising her understanding of Zen. The pupils refused to believe what he told them and would go to the teashop to find out for themselves.\n\nWhenever the woman saw them coming she could tell at once whether they had come for tea or to look into her grasp of Zen. In the former case, she would serve them graciously. In the latter, she would beckon the pupils to come behind her screen. The instant they obeyed, she would strike them with a fire-poker.\n\nNine out of ten of them could not escape her beating.\n
Flower Shower\n\nSubhuti was Buddha's disciple. He was able to understand the potency of emptiness, the viewpoint that nothing exists except in its relationship of subjectivity and objectivity.\n\nOne day Subhuti, in a mood of sublime emptiness, was sitting under a tree. Flowers began to fall about him.\n\n"We are praising you for your discourse on emptiness," the gods whispered to him.\n\n"But I have not spoken of emptiness," said Subhuti.\n\n"You have not spoken of emptiness, we have not heard emptiness," responded the gods. "This is true emptiness." And blossoms showered upon Subhuto as rain.\n
ici liens divers sur le gtd
To get started with this blank TiddlyWiki, you'll need to modify the following tiddlers:\n* SiteTitle & SiteSubtitle: The title and subtitle of the site, as shown above (after saving, they will also appear in the browser title bar)\n* MainMenu: The menu (usually on the left)\n* DefaultTiddlers: Contains the names of the tiddlers that you want to appear when the TiddlyWiki is opened\nYou'll also need to enter your username for signing your edits: <<option txtUserName>>\n\nSee also MonkeyPirateTiddlyWiki.
Gisho's Work\n\nGisho was ordained as a nun when she was ten years old. She received training just as the little boys did. When she reached the age of sixteen she traveled from one Zen master to another, studying with them all.\n\nShe remained three years with Unzan, six years with Gukei, but was unable to obtained a clear vision. At last she went to the master Inzan.\n\nInzan showed her no distinction at all on account of her sex. He scolded her like a thunderstorm. He cuffed her to awaken her inner nature.\n\nGisho remained with Inzan thirteen years, and then she found that which she was seeking!\n\nIn her honor, Inzan wrote a poem:\n\nThis nun studied thirteen years under my guidance.\nIn the evening she considered the deepest koans,\nIn the morning she was wrapped in other koans.\nThe Chinese nun Tetsuma surpassed all before her,\nAnd since Mujaku none has been so genuine as this Gisho!\nYet there are many more gates for her to pass through.\nShe should receive still more blows from my iron fist.\n\nAfter Gisho was enlightened she went to the province of Banshu, started her own Zen temple, and taught two hundred other nuns until she passed away one year in the month of August.\n
http://en.wikipedia.org/wiki/Renju
! \n\n[[GrammaireChapitre1]] : Caractère à Morphème ..\n[[GrammaireChapitre2]] : De Morphème à Mots \n[[GrammaireChapitre3]] : Classifications des mots\n\n!Classifications des Mots\n[[GrammaireChapitre4]] : Noms\n[[GrammaireChapitre5]] : Verbe\n[[GrammaireChapitre6]] : Adjectif\n[[GrammaireChapitre7]] : Numéraux\n[[GrammaireChapitre8]] : quantitatif\n[[GrammaireChapitre9]] : Pronoms\n[[GrammaireChapitre10]] : adverbs\n[[GrammaireChapitre11]] : préposition\n[[GrammaireChapitre12]] : Conjunction\n[[GrammaireChapitre12]]\n[[]]\n\n\n\n!de la phonème au mots \n\nRegardons les exemples suivant .. \n\ndonc un mots peut avoir qu'une seule phonème .. on parle alors de mots simples \n\nexemple : caractère \n\nOn a aussi des mots avec plusieurs phonème \nconstatons qu'il existe quatre sorte : \nDes mots composé de deux mots simples indépendant : \ndes mots composé des mots simples mais dont la signification :\ndes mots avec des mots simple et mots vide : \n\n\nClassons les mots ainsi obtenus : \n\nbon le travail à été deja fait et on peut classé les mots en 12 catégorie .. \n#Les noms \n#Les verbe\n#Les adjectifs\n#les Numéraux : \n#les classificateur \n#les pronoms\n#les Adverbes\n#les prépositions\n#Les conjonctions\n#les interjections\n\n!!grammaire japonaise \n[[Particule Japonaise]]
L'objectif : faire une grammaire française de moins de 1 pages et qui réponde à 95% des cas\n\n!Ponctuation\n1 regle simple : 1 signe = Un espace.\nle point "." un seul point donc un espace\nla virgule "," un seul point \nle point d'interrogtion : \n\ndeux points : deux espaces\nPoint Virgule (Point et Virgule) : deux espace \n!Verbe \nil suffit de savoir a quel groupe appartient le verbe. \ns'il finit par ir, il est du deuxieme groupe et il se conjugue en issant au participe présent :\nex : finir -> finissant donc deuxième groupe \nex : grandir-> \ns'il finit par er, il est du premier groupe et son participe passé en racine+ant\n\n!l'orthographe \nun correcteur est intégré par défaut dans de nombreux logiciels \nOpenOffice : gratuit/Thunderbird \npour répondre sur les forums firefox depusi la version 2 à un correcteur orthographique\nexception : aller\n\n! la conjugaison présent\nje prends toujours un s sauf dans le premier groupe\nTu aimes les s\n \n!l'accord du participe passé\nOn distingue les particpe passe avec avoir et etre \n\n!L'adverbe est invariable\n \n
!Du caractères au Mots\n\nLe terme traditionnel utilisé en chine est caractère ([[字]]) et phrase ([[句]]). Apprendre les caractères c'est un peu apprendre la culture chinoise. Beaucoup de gens pense les phrases sont composé par des caratères, mais le liens entre le deux est un peu obscure \n\n!!Regle N°1\nCaractère et mot sont deux chose differentes. Les caractères chinois sont des "dessins carrés", Il sont des "unités de prononciation", Certain caractère ont des significations, d'autre non .. On parle parfois de mots plein et de mots vides\n*Exemple de caractère avec signification : [[我]] [[人]] [[牛]] [[书]] [[去]] [[好]]\n*Exemple de caractère sans signification :\n\n!!Regle N°2\nUn caractère peut etre un mot mais un mot peut etre composé de plusieurs caractères\n\n*[[山]] [[天]] [[美]] [[来]] [[在]] [[了]] [[啊]]\n*[[行李]] [[巧克力]] \n*\npar exemple\n\nLa plupart des caractères sont monosyllabique.. Pour autant \n\nenfin parfois, on n'utilise que la "phonétique" du caractère pour par exemple retranscrire les mots étranger ou des \n\nConclusion \n
!définition \ndefinis les nombres \nex : \n\nen chinois : il ne servent que pour la notion de nombre, il sont toujours accompagner par des qantitatif pour exprimer ne quantité ouune mesure \n\ndeux type \nun deux trois (nombre cardinal)\npremier second troisième : \n\n! mots de mesure \nExprime le nombre ou la mesure d'une activité \n\nil y a des mots de mesure qui exprime les unités d'objets \n\ndifférence entre entre ni et liang\n\n!\n!
On distingue plusieurs type de pronoms\n#les pronoms personnels\n#les pronoms démonstratifs\n#les pronoms intérrogatifs\n##Qui : person\n##quoi : chose\n
Great Waves\n\nIn the early days of the Meiji era there lived a well-known wrestler called O-nami, Great Waves.\n\nO-nami was immensly strong and knew the art of wresting. In his private bouts he defeated even his teacher, but in public was so bashful that his own pupils threw him.\n\nO-nami felt he should go to a Zen master for help. Hakuju, a wandering teacher, was stopping in a little temple nearby, so O-nami went to see him and told him of his great trouble.\n\n"Great Waves is your name," the teacher advised, "so stay in this temple tonight. Imagine that you are those billows. You are no longer a wrestler who is afraid. You are those huge waves sweeping everything before them, swallowing all in their path. Do this and you will be the greatest wrestler in the land."\n\nThe teacher retired. O-nami sat in meditation trying to imagine himself as waves. He thought of many different things. Then gradualy he turned more and more to the feeling of waves. As the night advanced the waves became larger and larger. They swept away the flowers in their vases. Even the Buddha in the shrine was inundated. Before dawn the temple was nothing but the ebb and flow of an immense sea.\n\nIn the morning the teacher found O-nami meditating, a faint smile on his face. He patted the wrestler's shoulder. "Now nothing can disturb you," he said. "You are those waves. You will sweep everything before you."\n\nThe same day O-nami entered the wrestling contests and won. After that, no one in Japan was able to defeat him.\n
Gudo and the Emperor\n\nThe emperor Goyozei was studying Zen under Gudo. He inquired: "In Zen this very mind is Buddha. Is this correct?"\n\nGudo answered: "If I say yes, you will think that you understand without understanding. If I say no, I would be contradicting a fact which you may understand quite well."\n\nOn another day the emperor asked Gudo: "Where does the enlightened man go when he dies?"\n\nGudo answered: "I know not."\n\n"Why don't you know?" asked the emperor.\n\n"Because I have not died yet," replied Gudo.\n\nThe emperor hesitated to inquire further about these things his mind could not grasp. So Gudo beat the floor with his hand as if to awaken him, and the emperor was enlightened!\n\nThe emperor respected Zen and old Gudo more than ever after his enlightenment, and he even permitted Gudo to wear his hat in the palace in winter. When Gudo was over eighty he used to fall asleep in the midst of his lecture, and the emperor would quietly retire to another room so his beloved teacher might enjoy the rest his aging body required.\n
CASE 3. GUTEI'S FINGER\n\nGutei raised his finger whenever he was asked a question about Zen. A boy attendant began to imitate him in this way. When a visitor asked the boy what his master had preached about, the boy raised his finger.\n\nGutei heard about the boy's mischief, seized him and cut off his finger with a knife. As the boy screamed and ran out of the room, Gutei called to him. When the boy turned his head to Gutei, Gutei raised up his own finger. In that instant the boy was enlightened.\n\nWhen Gutei was about to die, he said to the assembled monks,"I received this one-finger Zen from Tenryu. I used it all my life and yet could not exhaust it" and then he passed away.\n\n\nMumon's Comment:\nWhere Gutei and the boy attained enlightenment is not at the tip of the finger itself. If this simple truth is not comprehended, Tenryu, Gutei, the boy and you also will be bound together once and for all.\n\nGutei made a fool of old Tenryu,\nWith the sharp blade he did simply harm the boy.\nThat's nothing compared to the Mountain Spirit when he raised his hand\nAnd split Kasan (the great mountain) in two.
Happy Chinaman\n\nAnyone walking about Chinatowns in America will observe statues of a stout fellow carrying a linen sack. Chinese merchants call him Happy Chinaman or Laughing Buddha.\n\nThis Hotei lived in the T'ang dynasty. He had no desire to call himself a Zen master or to gather many disciples around him. Instead he walked the streets with a big sack into which he would put gifts of candy, fruit, or doughnuts. These he would give to children who gathered around him in play. He established a kindergarten of the streets.\n\nWhenever he met a Zen devotee he would extend his hand and say: "Give me one penny."\n\nOnce as he was about to play-work another Zen master happened along and inquired: "What is the significance of Zen?"\n\nHotei immediately plopped his sack down on the ground in silent answer.\n\n"Then," asked the other, "what is the actualization of Zen?"\n\nAt once the Happy Chinaman swung the sack over his shoulder and continued on his way.
Faq francaise\nSite de tablature \ntutoriaux\nhttp://pc.leclerc.free.fr/refonte/\nvideo google\n[[Adam Gussow|http://fr.youtube.com/user/KudzuRunner]]\n[[Ronnie Shellist|http://fr.youtube.com/user/RonnieShellist]]\n[[Jon Gindic|http://fr.youtube.com/user/JamCamp06]]\n[[Jason Ricci|http://www.youtube.com/profile?user=jasonricci]]\n\n\nwikipedia : http://fr.wikipedia.org/wiki/Harmonica\nforum : \nhttp://www.harmonicas-life.fr/
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!Hindouisme de base
Hekiganroku - Case 23: Hofuku and Chokei Go on a Picnic\n\nOnce Hofuku and Chokei went out on a picnic in the hills.\nHofuku, pointing with a finger, said,\n "Right here is the summit of Myo Peak." [1]\nChokei said,\n "Exactly. But, it's regrettable." \n\n (Setcho commented saying,\n "What's the use of making an excursion with these fellows today?"\n He again said,\n "Hundreds and thousands of years from now, I don't say that there will\n be none like him, only that there will be very few.")\n\nLater, they reported to Kyosei about it. Kyosei said,\n "If it weren't for the Reverend Son [2], you would see only skeletons in\n the field."\n\n\n[1] Literally: "the Peak of Wonder."\n[2] Namely Chokei.\n
How Grass and Trees Become Enlightened\n\nDuring the Kamakura period, Shinkan studied Tendai six years and then studied Zen seven years; then he went to China and contemplated Zen for thirteen years more.\n\nWhen he returned to Japan many desired to interview him and asked obscure questions. But when Shinkan received visitors, which was infrequently, he seldom answered their questions.\n\nOne day a fifty-year-old student of enlightenment said to Shinkan: "I have studied the Tendai school of thought since I was a little boy, but one thing in it I cannot understand. Tendai claims that even the grass and trees will become enlightened. To me this seems very strange."\n\n"Of what use is it to discuss how grass and trees become enlightened?" asked Shinkan. "The question is how you yourself can become so. Did you even consider that?"\n\n"I never thought of it that way," marveled the old man.\n\n"Then go home and think it over," finished Shinkan.\n
How to Write a Chinese Poem\n\nA well-known Japanese poet was asked how to compose a Chinese poem.\n\n"The usual Chinese poem is four lines," he explains. "The first line contains the initial phase; the second line, the continuation of that phase; the third line turns from this subject and begins a new one; and the fourth line brings the first three lines together. A popular Japanese song illustrates this:\n\nTwo daughters of a silk merchant live in Kyoto.\nThe elder is twenty, the younger, eighteen.\nA soldier may kill with his sword.\nBut these girls slay men with their eyes.\n
[[Faire ses lacets]]\n[[Voir la nuit]]\n[[beatbox]]
CASE 2. HYAKUJO'S FOX\n\nWhenever Hyakujo delivered a Zen lecture, an old man was always there with the monks listening to it; and when they left the Hall, so did he. One day, however, he remained behind, and Hyakujo asked,"Who are you?"\n\nThe old man replied,"Yes, I am not a human being, but in the far distant past, when the Kashapa Buddha (the Sixth Buddha of the Seven Ancient Buddhas) preached in this world, I was the head monk in this mountain area. On one occasion a monk asked me whether an enlightened man could fall again under the law of karma (cause and effect), and I answered that he could not. Thus I became a fox for 500 rebirths and am still a fox. I beg you to release me from this condition through your Zen words."\n\nThen he asked Hyakujo,"Is an enlightened man subject to the law of karma?" Hyakujo answered, "No one is free from the law of Karma."\n\nAt the words of Hyakujo the old man was enlightened, and said with a bow, "I am now released from rebirth as a fox and my body will be found on the other side of the mountain. May I request that you bury me as a dead monk?"\n\nThe next day Hyakujo had the Karmadana, or deacon, beat the clapper and he informed the monks that after the midday meal there would be a funeral service for a dead monk. "No one was sick or died," wondered the monks. "What does our Roshi mean?" After they had eaten, Hyakujo led them to the foot of a rock on the furthest side of the mountain, and with his staff poked the dead body of a fox and had it ritually cremated.\n\nIn the evening Hyakujo gave a talk to the monks and told them this story of the law of Karma. Upon hearing the story, Obaku asked Hyakujo, "You said that because a long time ago an old Zen master gave a wrong answer he became a fox for 500 rebirths. But suppose every time he answered he had not made a mistake, what would have happened then?" Hyakujo replied, "Just come here to me, and I will tell you the answer!" Obaku then went up to Hyakujoand slapped the teacher's face. Hyakujo, clapping his hands and laughing, exclaimed, "I thought the Persian had a red beard, but here is another one with a red beard!"\n\nMumon's Comment:\n"The enlightened man is not subject to Karma." How can this answer make the monk a fox? "The enlightened man is not free from the law of karma." How can this answer release him from his fox's life? If you have one eye in regard to this, then you understand Hyakujo's (the old man's) dramatic 500 rebirths.\n\nFree from karma or subject to it,\nThey are two sides of the same die.\nSubject to karma or free from it,\nBoth are irredeemable errors.\n
If You Love, Love Openly\n\nTwenty monks and one nun, who was named Eshun, were practicing meditation with a certain Zen master.\n\nEshun was very pretty even though her head was shaved and her dress plain. Several monks secretly fell in love with her. One of them wrote her a love letter, insisting upon a private meeting.\n\nEshun did not reply. The following day the master gave a lecture to the group, and when it was over, Eshun arose. Addressing the one who had written her, she said: "If you really love me so much, come and embrace me now."
In Dreamland\n\n"Our schoolmaster used to take a nap every afternoon," related a disciple of Soyen Shaku. "We children asked him why he did it and he told us: 'I go to dreamland to meet the old sages just as Confucius did.' When Confucius slept, he would dream of ancient sages and later tell his followers about them.\n\n"It was extremely hot one day so some of us took a nap. Our schoolmaster scolded us. 'We went to dreamland to meet the ancient sages the same as Confucius did,' we explained. 'What was the message from those sages?' our schoolmaster demanded. One of us replied: 'We went to dreamland and met the sages and asked them if our schoolmaster came there every afternoon, but they said they had never seen any such fellow.'"
In the Hands of Destiny\n\nA great Japanese warrior named Nobunaga decided to attack the enemy although he had only one-tenth the number of men the opposition commanded. He knew that he would win, but his soldiers were in doubt.\n\nOn the way he stopped at a Shinto shrine and told his men: "After I visit the shrine I will toss a coin. If heads comes, we will win; if tails, we will lose. Destiny holds us in her hand."\n\nNobunaga entered the shrine and offered a silent prayer. He came forth and tossed a coin. Heads appeared. His soldiers were so eager to fight that they won their battle easily.\n\n"No one can change the hand of destiny," his attendant told him after the battle.\n\n"Indeed not," said Nobunaga, showing a coin which had been doubled, with heads facing either way.\n
Incense Burner\n\nA woman of Nagasaki named Kame was one of the few makers of incense burners in Japan. Such a burner is a work of art to be used only in a tearoom of before a family shrine.\n\nKame, whose father before her had been such an artist, was fond of drinking. She also smoked and associated with men most of the time. Whenever she made a little money she gave a feast inviting artists, poets, carpenters, workers, men of many vocations and avocations. In their association she evolved her designs.\n\nKame was exceedingly slow in creating, but when her work was finished it was always a masterpiece. Her burners were treasured in homes whose womanfolk never drank, smoked, or associated freely with men.\n\nThe mayor of Nagasaki once requested Kame to design an incense burner for him. She delayed doing so until almost half a year had passed. At that time the mayor, who had been promoted to office in a distant city, visited her. He urged Kame to begin work on his burner.\n\nAt last receiving the inspiration, Kame made the incense burner. After it was completed she placed it upon a table. She looked at it long and carefully. She smoked and drank before it as if it were her own company. All day she observed it.\n\nAt last, picking up a hammer, Kame smashed it to bits. She saw it was not the perfect creation her mind demanded.
Inch Time Foot Gem\n\nA lord asked Takuan, a Zen teacher, to suggest how he might pass the time. He felt his days very long attending his office and sitting stiffly to receive the homage of others.\n\nTakuan wrote eight Chinese characters and gave them to the man:\n\nNot twice this day\nInch time foot gem.\nThis day will not come again.\nEach minute is worth a priceless gem.\n
0. A Philosopher Asks Buddha \n 1. [[Joshu's Dog]] \n 2. [[Hyakujo's Fox]]\n 3. [[Gutei's Finger]] \n 4. [[A Beardless Foreigner]] \n 5. [[Kyogen Mounts the Tree]] \n 6. [[Buddha Twirls a Flower]] \n 7. [[Joshu Washes the Bowl]] \n 8. [[Keichu's Wheel]] \n 9. [[A Buddha Before History]] \n 10. [[Seizei Alone and Poor]] \n 11. [[Joshu Examines a Monk in Meditation]] \n 12. [[Zuigan Calls His Own Master]] \n 13. [[Tokusan Holds His Bowl]] \n 14. [[Nansen Cuts the Cat in Two]] \n 15. [[Tozan's Three Blows]] \n 16. [[Bells and Robes]] \n 17. [[The Three Calls of the Emperor's Teacher]] \n 18. [[Tozan's Three Pounds]] \n 19. [[Everyday Life is the Path]] \n 20. [[The Enlightened Man]] \n 21. [[Dried Dung]] \n 22. [[Kashapa's Preaching Sign]] \n 23. [[Do Not Think Good, Do Not Think Not-Good]] \n 24. [[Without Words, Without Silence]] \n 25. [[Preaching from the Third Seat]] \n 26. [[Two Monks Rolls Up the Screen]] \n 27. [[It is Not Mind, It is Not Buddha, It is Not Things]] \n 28. [[Blow Out the Candle]] \n 29. [[Not the Wind, Not the Flag]] \n 30. [[This Mind is Buddha]] \n 31. [[Joshu Investigates]]
Is That So?\n\nThe Zen master Hakuin was praised by his neighbors as one living a pure life.\n\nA beautiful Japanese girl whose parents owned a food store lived near him. Suddenly, without any warning, her parents discovered she was with child.\n\nThis made her parents very angry. She would not confess who the man was, but after much harassment at last named Hakuin.\n\nIn great anger the parents went to the master. "Is that so?" was all he would say.\n\nAfter the child was born it was brought to Hakuin. By this time he had lost his reputation, which did not trouble him, but he took very good care of the child. He obtained milk from his neighbors and everything else the little one needed.\n\nA year later the girl-mother could stand it no longer. She told her parents the truth - that the real father of the child was a young man who worked in the fishmarket.\n\nThe mother and father of the girl at once went to Hakuin to ask his forgiveness, to apologize at length, and to get the child back again.\n\nHakuin was willing. In yielding the child, all he said was: "Is that so?"
J'ai passé quelque mois au Japon\n\nje vous propose quelques Fiches Japonais dont Notamment Pimsleur\nPimsleurJapaneseVolume1Lesson1\nPimsleurJapaneseVolume1Lesson2\nPimsleurJapaneseVolume1Lesson3\nPimsleurJapaneseVolume1Lesson4\nPimsleurJapaneseVolume1Lesson5\n\n!other method\n[[rapanese]]
!jonglage classique\n!contactjuggling
CASE 11. JOSHU'S HERMIT\n\nJoshu went to a hermit's and asked, "What's up? What's up?"(="Have you any Zen?") The hermit lifted up his fist. Joshu said, "The water is too shallow to anchor here," and went away. Joshu visited the hermit once again a few days later and said, "What's up? What's up?" The hermit raised his fist again. Then Joshu said, "Well given, well taken, well killed, well saved." And he bowed to the hermit.\n\nMumon's Comment:\nThe raised fist was the same both times. Why was one accepted, the other rejected? Just say, where is the confusion between the two?\n\nIf you can answer this by a word of true comprehension, then you realize that Joshu's tongue has no bone and that he can absolutely freely use it. Even though this is so, the hermit might have seen through Joshu both times. If you wonder whether the first hermit be superior (or inferior) to the second, then you have no one eye.\n\nHis eye is a meteor,\nZen's movement is like lightning.\nThe sword that kills the man,\nis the sword that saves the man.\n
CASE 7. JOSHU'S WASHING THE BOWL\n\nA monk told Joshu, "I have just entered this monastery. I beg you to teach me." Joshu asked, "Have you eaten your rice porridge?" The monk replied, "I have." "Then," said Joshu, "Go and wash your bowl."\nAt that moment the monk was enlightened.\n\nMumon's Comment:\nJoshu opened his mouth, showed his gall-bladder (true mind) and the depth of his heart. If this monk did not really listen to and grasp the truth, he indeed mistook the bell for a pitcher.\n\nHe made it so simple and clear,\nIt might take a long time to catch the point,\nIf one realizes that it's stupid to search for fire with a lantern light,\nThe rice would not take so long to be done.\n
Hekiganroku - Case 2: Joshu's "Supreme Way"\n\nJoshu, instructing the assembly, said, \n "The supreme Way is not difficult; it simply dislikes choosing [1]. But even\n if a word is uttered, it is already an action of 'choosing' or of adhering\n to 'clarity'. This old monk [2] doesn't dwell in clarity. Do you monks want\n to keep a firm hold on 'clarity' or not?"\nAt that time a monk asked,\n "You say you do not dwell in clarity. If so, what is there to keep a firm\n hold on?"\nJoshu said,\n "I don't know, either."\nThe monk said,\n "If you, Master, don't know, why do you say that you don't dwell in clarity?"\nJoshu said,\n "You have already asked amply. Bow and withdraw."\n\n[1]: Cf. the beginning of the Shinjinmei (Believing in the Mind; Poem composed\n by the third Patriarch Sosan):\n "The supremet Way is not difficult;\n it simply dislikes choosing.\n Only if there is no love or hatred,\n all is complete clarity."\n \n[2]: "this old monk" i.e. "I"\n
CASE 1. JOSHU'S DOG\n第一 趙州狗子 ‐趙州の狗子‐\n\n趙州和尚、因みに問う、\nUn moine demanda à Joshu :\n\n*Un chien a-t-il la nature de Bouddha ?\n「狗子に還って佛性有りや也た無しや。」\n\n*Mu ! répondit Joshu.\n州云く、「無。」\n\n \n\nNe vous méprenez pas. "Mu" est un mot chinois qui ne signifie pas "Non", mais "Rien".\n\nMumon's Comment:\n無門曰く、「參禪は須らく師の關を透るべし、妙悟は心路を窮めて絶せんことを要す。關透らず、心路絶せずんば、盡く是れ依草附木の靈ならん。且らく道え、如何が是れ師の關。只だ者の一箇の無の字、乃ち宗門の一關なり。遂に之を目けて禪宗無門關と曰う。透得過する者は、但だ親しく趙州に見ゆるのみならず、便ち歴代の師と手を把って共に行き、眉毛厮い結んで同一眼に見、同一耳に聞くべし。豈に慶快ならざらんや。\n\nFor the pursuit of Zen, you must pass through the barriers (gates) set up by the Zen masters. To attain his mysterious awareness one must completely uproot all the normal workings of one's mind. If you do not pass through the barriers, nor uproot the normal workings of your mind, whatever you do and whatever you think is a tangle of ghost. Now what are the barriers? This one word "Mu" is the sole barrier. This is why it is called the Gateless Gate of Zen. The one who passes through this barrier shall meet with Joshu face to face and also see with the same eyes, hear with the same ears and walk together in the long train of the patriarchs. Wouldn't that be pleasant?\n\n透關を要する底有ること莫しや。三百六十の骨節、八万四千の毫竅を將って、通身に箇の疑團を起して、箇の無の字に參じ、晝夜に提撕せよ。無の會を作すこと莫れ、有無の會を作すこと莫れ。箇の熱鐵丸を呑了するが如くに相似て、吐けども又た吐き出さず、從前の惡知惡覺を蕩盡し、久久に純熟して自然に内外打成一片す。唖子の夢を得るが如く、只だ自知することを許す。驀然として打發せば、天を驚かし地を動じて、關將軍の大刀を奪い得て手に入るるが如く、佛に逢うては佛を殺し、に逢うてはを殺し、生死岸頭に於て大自在を得、六道四生の中に向って、遊戲三昧ならん。且らく作麼生か提撕せん。平生の氣力を盡して箇の無の字を擧せよ。若し間斷せずんば、好はだ法燭の一點すれば便ち著くるに似ん。」\nWould you like to pass through this barrier? Then concentrate your whole body, with its 360 bones and joints, and 84,000 hair follicles, into this question of what "Mu" is; day and night, without ceasing, hold it before you. It is neither nothingness, nor its relative "not" of "is" and "is not." It must be like gulping a hot iron ball that you can neither swallow nor spit out.\n\nThen, all the useless knowledge you have diligently learned till now is thrown away. As a fruit ripening in season, your internality and externality spontaneously become one. As with a mute man who had had a dream, you know it for sure and yet cannot say it. Indeed your ego-shell suddenly is crushed, you can shake heaven and earth. Just as with getting ahold of a great sword of a general, when you meet Buddha you will kill Buddha. A master of Zen? You will kill him, too. As you stand on the brink of life and death, you are absolutely free. You can enter any world as if it were your own playground. How do you concentrate on this Mu? Pour every ounce of your entire energy into it and do not give up, then a torch of truth will illuminate the entire universe.\n\n頌に曰く、\n狗子佛性、全提正令。\n纔かに有無に渉れば、喪身失命せん。\nHas a dog the Buddha nature?\nThis is a matter of life and death.\nIf you wonder whether a dog has it or not,\nYou certainly lose your body and life!\n\nSee also: Regarding Mu
Hekiganroku - Case 2: Joshu's "Supreme Way"\n\nJoshu, instructing the assembly, said, \n "The supreme Way is not difficult; it simply dislikes choosing [1]. But even\n if a word is uttered, it is already an action of 'choosing' or of adhering\n to 'clarity'. This old monk [2] doesn't dwell in clarity. Do you monks want\n to keep a firm hold on 'clarity' or not?"\nAt that time a monk asked,\n "You say you do not dwell in clarity. If so, what is there to keep a firm\n hold on?"\nJoshu said,\n "I don't know, either."\nThe monk said,\n "If you, Master, don't know, why do you say that you don't dwell in clarity?"\nJoshu said,\n "You have already asked amply. Bow and withdraw."\n\n[1]: Cf. the beginning of the Shinjinmei (Believing in the Mind; Poem composed\n by the third Patriarch Sosan):\n "The supremet Way is not difficult;\n it simply dislikes choosing.\n Only if there is no love or hatred,\n all is complete clarity."\n \n[2]: "this old monk" i.e. "I"\n
Joshu's Zen\n\nJoshu began the study of Zen when he was sixty years old and continued until he was eighty, when he realized Zen.\n\nHe taught from the age of eighty until he was one hundred and twenty.\n\nA student once asked him: "If I haven't anything in my mind, what shall I do?"\n\nJoshu replied: "Throw it out."\n\n"But if I haven't anything, how can I throw it out?" continued the questioner.\n\n"Well," said Joshu, "then carry it out."
Just Go to Sleep\n\nGasan was sitting at the bedside of Tekisui three days before his teacher's passing. Tekisui had already chosen him as his successor.\n\nA temple recently had burned and Gasan was busy rebuilding the structure. Tekisui asked him: "What are you going to do when you get the temple rebuilt?"\n\n"When your sickness is over we want you to speak there," said Gasan.\n\n"Suppose I do not live until then?"\n\n"Then we will get someone else," replied Gasan.\n\n"Suppose you cannot find anyone?" continued Tekisui.\n\nGasan answered loudly: "Don't ask such foolish questions. Just go to sleep."
Un logiciel pour reviser ses kanji
Kasan Sweat\n\nKasan was asked to officiate at the funeral of a provincial lord.\n\nHe had never met lords and nobles before so he was nervous. When the ceremony started, Kasan sweat.\n\nAfterwards, when he had returned, he gathered his pupils together. Kasan confessed that he was not yet qualified to be a teacher for he lacked the sameness of bearing in the world of fame that he possessed in the secluded temple. Then Kasan resigned and became a pupil of another master. Eight years later he returned to his former pupils, enlightened.
CASE 22. KASHAPA'S FLAG POLE\n\nAnanda asked Maha Kashapa, "Buddha gave you the golden woven robe of successorship. What else did he give you?"\nKashapa said, "Ananda!"\n"Yes!" answered Ananda.\n"Knock down the flagpole at the gate!" said Kashapa.\n\nMumon's Comments:\nIf you can give a "turning word" (a momentous word for awakening), you will see the meeting at Mount Grdhrahuta? still in session. If not, no matter how much you make struggles to study from the age of Vipasyin, you cannot attain enlightenment.\n\nHow is Ananda's question, compared to Kashapa's answer of heart.\nHow many people have since then opened their eyes.\nElder brother calls and younger brother answersthe family disgrace.\nThis spring does not belong to Yin and Yang.
CASE 8. KEICHU'S WHEEL\n\nGettan asked a monk, "If Keichu (the ancient mythological wheel maker) made one hundred carts, and if we took off the wheels and removed the hub uniting the spokes, what would then become apparent?\n\nMumon's Comment:\nIf anyone can answer this question instantly, his eyes will be like a meteor and his mind like a flash of lightning.\n\nWhen the hubless wheel turns,\nEven the master would be at a loss what to do,\nIt turns above heaven and beneath earth,\nSouth, north, east, and west.
Killing\n\nGasan instructed his adherents one day: "Those who speak against killing and who desire to spare the lives of all conscious beings are right. It is good to protect even animals and insects. But what about those persons who kill time, what about those who are destroying wealth, and those who destroy political economy? We should not overlook them. Furthermore, what of the one who preaches without enlightenment? He is killing Buddhism."\n
CASE 5. KYOGEN'S MAN HANGING IN THE TREE\n\nKyogen said, "It (Zen) is like a man (monk) hanging by his teeth in a tree over a precipice. His hands grasp no branch, his feet rest on no limb, and under the tree another man asks him, 'Why did Bodhidharma come to China from the West (India)?' If the man in the tree does not answer, he misses the question, and if he answers, he falls and loses his life. Now what shall he do?"\n\nMumon's Comment:\n(In such a predicament) though your eloquence flows like a river, it is all to no avail. Even if you can explain all of the Buddhist sutras, that also is useless. If you can rightly answer the question, you walk the road of killing the living and reviving the dead. But if you cannot answer, you should wait for ages and ask Maitreya, the future Buddha.\n\nKyogen had really bad taste,\nAnd spreads the poison everywhere,\nHe stuffs with it the monks' mouths,\nAnd lets their tears stream from their dead eyes.
!! dessiner un cercle\n\npour dessiner une t^te il suffit de dessiner un cercle\n\nessayer de diviser le cercle en deux \n\npuis encore en deux\n\non ajoute un trai\n\n!! dessiner une tête\n!!
!!!Chinois\n[[Pimsleur Chinois]]\n!!!Japonais\n[[Liens pour étudier le japonais]]\n[[Pimsleur Japonais]]\n!!!Vietnamien\n!!!Cambodgien\n!!!pali\n!!!Khmer\n!!!hindou\n!!!Coréen\n[[liens pour étudier le coréen]]
!Introduction\nceci est un essai d'écriture de lecons de mandarin.\nle but est d'apprendre 5 caractères par jours et surtout de faire des phrases\n\nregardons notre premier mots \n|!chinois|!pinyin|\n|中国|Zhonghuo|\n\nessayons de decoder un peu \n中 c'est une barre | qui passe ''au milieu'' d'une bouche, cela signifie milieu..\nregardonc le caractère suivant \nc'est un peu plus complexe c'est une jade dans un enclos, cela signifie en chinois un pays.\n\ndonc Zhong guo peut etre traduit par pays du mileu soit ''chine''\nregardons notre second mot\n|!chinois|!pinyin|\n|中国人|Zonghuoren|\n\nOn retrouve ZhongGuo la chine suivi de ren c'est un homme vue de profil cela signifie une etre humain\n\ndonc chine+etre humain = un chinois\n\nregardons un autre mot de vocabulaires\nFaguolen : remarquons que un seul caractère à changer .. voyons .. \n\n??+pays+habitant = probablement un habitant du pays representez par fa\nfa ressemble beaucoup phonetiquement avec france. bigre c'est gagné .. cela signifie france\n\ndonc resumons. \nfrance+pays+habitant = c'est un francais\n\nde meme \n\nfrance+pays = france \n\nà vous de vous faire\nnous allons essayez dans l'autres sens .. \nje vous donne le caractère mei, il signifie magnifique (on le retrouve souvent sur les restaurant chinois) il signifie aussi amerique \n\ndonc écrivez amerique (le pays)\nun americain \n\nNous avons appris aujourd'hui\n5 caractère qui sont \n\nn'hesitez pas à imprimer et vous faire des cartes .. voir photos .. \n\nla seule difference entre entre les deux mots \nc'est 人 cela signifie une personne donc une '''personne qui vient de chine''' est un chinois !\n\nun peu de vocabulaire : \n\n法国人\n
Bon voici la lecons 2 ..\n\nnous avons appris \n\n!etre ou ne pas etre ... la est la question ..\n\nregardons notre expression..\n\nregardons les nouveaux caractères\n\nShu = etre .. cela represente le soleil en haut, et une personne qui pointe vers le ciel\n\n\n\nMoi (je suis celui qui tient une hallebarde)\net toi (celui qui tient une fléche) \n\nenfin etre tout le monde est sous le soleil !
dans cette étapes je vais vous apprendre à demander manger et boire ..\n
Learning to Be Silent\n\nThe pupils of the Tendai school used to study meditation before Zen entered Japan. Four of them who were intimate friends promised one another to observe seven days of silence.\n\nOn the first day all were silent. Their meditation had begun auspiciously, but when night came and the oil lamps were growing dim one of the pupils could not help exclaiming to a servant: "Fix those lamps."\n\nThe second pupils was surprised to hear the first one talk. "We are not supposed to say a word," he remarked.\n\n"You two are stupid. Why did you talk?" asked the third.\n\n"I am the only one who has not talked," concluded the fourth pupil.\n
Quatre Nobles Vérités\nFour Noble Truths (Pali: Cattāri ariyasaccāni, Sanskrit: Catvāri āryasatyāni, Chinese: Sìshèngdì)\n1. Il y a la souffrance [[Dukkha]]\n\nc'est la constatation fondamentale des limitations, de l'insuffisance, de l' impermanence, de l'insécurité, donc de l'instabilité et de l'insatisfaction perpétuelle qui caractérisent l'existence humaine.\n\nEn gros, on est malheureux parce que les choses ne se passent pas comme on le voudrait, parce que la réalité ne correspond pas à nos rêves, et à nos fantasmes.\n\n2. La souffrance provient de l'attachement à nos désirs\n3. La souffrance cesse lorsque cesse l'attachement aux désirs\n4. On peut se libérer de la souffrance en pratiquant l'Octuple Noble Sentier
[Narrator]: "Creating Destiny" is about forming one's fate rather than be bound by it. The Lesson of Learning to Create Destiny herein discusses the principle behind fate and the knowledge necessary to change it. By relating his own experience and trials at changing destiny, Mr. Liao-Fan Yuan taught his son, Tien-Chi not to be bound by fate, but rather to put forth his best effort in practicing kindness and cutting off evil. One should not reject doing a kind act simply because it seems to be a minute goodness, or commit an evil deed simply because it appears to be a small evil. If one practices in a proper manner, it is assured that one's destiny can be changed. It is often said, "Refraining from all evil and practicing all forms of kindness brings about the dispersion of disasters and the coming of fortune". This is the principle behind creating one's destiny.\n\n[Liao-Fan]: My father passed away when I was young, and mother persuaded me to learn medicine instead of becoming a scholar. Mother said to me:\n\n[Mother]: Learning medicine will be a good way to support yourself and also to help others. Besides, having a skill on hand, you will never have to worry about making a living, and you can even become famous through your medical skills. This has always been an ambition your father had for you.\n\n[Liao-Fan]: One day, at the Compassionate Cloud Temple, I met an elderly but distinguished looking man who had a long beard and had such a look of a sage that I immediately paid my respects to him. The old man told me:\n\n[Old Man]: You are destined to become a government official. You can attain the rank of Erudite First Level Scholar next year, why aren't you studying for the exam?\n\n[Liao-Fan]: So I told him of my mother's instructions to give up scholarly study for learning medicine. Then I asked for his name, birthplace, and residence. He replied:\n\n[Old Man]: My last name is Kong. I came from Yunnan Province. I have inherited the knowledge of Mr. Shao, who developed the art of prediction very well. By calculations, I'm supposed to pass it on to you.\n\n[Liao-Fan]: Therefore, I led Mr. Kong to my home and told my mother about him. Mother told me to treat him well and said:\n\n[Mother]: Since Mr. Kong is so good at predicting the future, he must also know our past. Let's ask him and test his authenticity.\n\n[Liao-Fan]: As a result, I found Mr. Kong's calculations to be very accurate, even in very small cases. After hearing his words of advice, I once again thought about studying. I then consulted with my cousin Shen-chen. He recommended thus:\n\n[Cousin]: "My friend, Mr. Hai-gu Yu is teaching at the home of Yo-fu Sheng. It would be very convenient for me to take you there for boarding and studying.\n\n[Liao-Fan]: This was how I became Mr. Yu's student. Once again Mr. Kong made a prediction for me. He said:\n\n[Mr. Kong]: As a student, you will place fourteenth in the county examination, seventy-first at the regional exam, and ninth at the provincial examination.\n\n[Liao-Fan]: The following year, at the three places of examination, I placed exactly as he had predicted. Then Mr. Kong calculated the predictions for my entire life. He said:\n\n[Mr. Kong]: You will pass such and such a test in such and such a year, you will become a civil servant in such a year, and in such a year you will get a promotion. Finally, you will be appointed as a magistrate in Szechuan Province. After holding that office for three and a half years, you will resign and return home. At the age of fifty-three, you will die around one o'clock in the morning on August 14th. It's a pity that you will not have a son.\n\n[Liao-Fan]: I recorded and remembered all that he said. From then on, the outcome of every examination I took turned out exactly as Mr. Kong predicted. Mr. Kong also predicted that I would be promoted only after receiving a salary in the weight of ninety-one dans and five dous of rice. However, I had received only seventy-one dans of rice when the senior educational official Mr. Tu recommended me for a promotion. I secretly began to doubt Mr. Kong's predictions.\n\n[Liao-Fan]: Nevertheless, the prediction turned out to be correct after all, because the recommendation was turned down by Mr. Tu's superior, Mr. Yang. It was not until several years later when Mr. Chiu-min Ying saw my old exam papers and exclaimed:\n\n[Mr. Ying]: These five essays are as well written as reports to the Emperor! How can we bury the talents of such a great scholar?\n\n[Liao-Fan]: Mr. Ying wanted the magistrate to issue an official order for me to become a candidate for 'imperial student' under his authority. After undergoing this eventful promotion, my calculations showed that I had received exactly ninety-one dans and five dous of rice. From then on, whether it was promotion, rank, or wealth, I deeply believed that all came in due time. Even the length of one's life is predestined. I began to view everything in a more detached manner and ceased to seek gain and profit.\n\n[Liao-Fan]: After being selected as an imperial student, I was to attend the university at Beijing. During my year-long stay at the capital, my interest in meditation grew and I often sat silently without giving rise to a single thought. I lost interest in books and did not study at all. Before I was to enter the national university at Nanking, I paid a visit to the enlightened Zen master Yun Gu at Chi-shia Mountain. We sat face to face in the Zen Hall for three days and nights without ever falling asleep. Master Yun Gu questioned me saying:\n\n[Master Yun Gu]: The reason why mundane people are unable to attain sagehood is because they have too many wandering and false thoughts running through their minds. In our three-day meditation, I have not observed the slightest wandering thought arise in you - why is this so?\n\n[Liao-Fan]: I replied, "Mr. Kong has clearly predicted the entire outcome of my life. I have seen that the time of life, death, promotion, and failure are all predestined. There is no use or need for me to think about it or to desire anything. That's why you have not seen me give rise to a single wandering thought." Master Yun Gu laughed and said:\n\n[Master Yun Gu]: I thought you were someone of remarkable capabilities! Now I realize you are nothing but a common mundane person!\n\n[Liao-Fan]: Feeling confused by what he said, I asked the Master to explain. He answered:\n\n[Master Yun Gu]: An average person's mind is forever occupied by his wandering and imaginary thoughts, so naturally their lives are bound by the chi of ying-yang and fate. We cannot deny the fact that fate exists, but only ordinary people are bound by it. Fate cannot bind those who cultivate great kindness, because their virtues accrued from kind acts are so great that these acts will alter their 'original' destiny for the better. The merits accrued can actually change their destiny from suffering to happiness, poverty to prosperity, and short lives to longevity. Similarly, fate cannot bind those who commit great evils. When a person's evil deeds are so great and powerful, they will cancel out the fortune and prosperity predetermined in his original fate, and his life can be transformed from good to bad. For the past twenty years, you have lived your life according to Mr. Kong's predictions and did not do a thing to change it. Instead, you became bound by your own fate. If you're not considered as a mundane mortal, then who is?\n\n[Liao-Fan]: Taken aback, I proceeded to ask Master Yun Gu, "According to you then, is it true that one can change one's fate, that one can escape from it?" The Master answered:\n\n[Master Yun Gu]: Fate is created by ourselves. Good fortune or bad fortune are also determined by ourselves. When I commit evil, disasters are bound to strike. When I cultivate kindness, good fortune will naturally come my way. It says so in all the great ancient books of wisdom. In the Buddhist teachings, it is written that if one wishes and seeks wealth, position, a son, a daughter, or longevity, one can attain them. One only has to cultivate kind deeds in order to escape the control of fate. Since untruthful speech is one of the greatest offenses in Buddhist teachings, we can be assured that these are not lies. Buddhas and Bodhisattvas certainly have no reasons to deceive us.\n\n[Liao-Fan]: I did not quite understand what he meant by 'attaining all that one wished for', and so I asked him, "Mencius once said, 'Whatever is sought for can be attained. The seeking is in oneself.' This refers to inner qualities such as virtue, kindness, and morality. These are all qualities one can work towards. However, when it comes to outside factors such as wealth, fame, and prestige, how can we seek and attain them? Don't these have to be granted by others in order to be achieved? The Master replied:\n\n[Master Yun Gu]: Mencius was correct, but you misinterpreted his meaning. Hui-Neng, the Sixth Patriarch of the Zen school has taught that all the fields of merit are within one's own heart. If one seeks from within, one can be in touch with all fortunes and disasters. The outside is merely a reflection of the inside. By seeking within ourselves, we can not only attain the inner qualities of virtue, kindness, and morality, but we can also attain wealth, fame, and prestige.\n\n[Narrator]: If wealth, fame, and prestige are embodied in one's fate, then one will attain them even without having to seek. If they are not, then one cannot attain them even through plotting and scheming.\n\n[Master Yun Gu]: Therefore, if one cannot reflect within his own heart but instead blindly seeks fame, fortune, and longevity from external sources, then this seeking will be in vain. Just as Mencius once said: 'In seeking, one should follow the right path. In attaining, one attains what one's destiny entitles him to.' Whatever is attained in the end is still part of one's own fate. If one tries to seek these qualities from the outside, and even goes to the extent of committing evil deeds for them, then one will not only lose one's inner qualities of virtue and kindness, but predetermined fortune as well. Furthermore, evils committed in one's greedy mind to obtain more will often reduce the fortune of one's original fate. From this we can see that no benefit is derived from blind seeking.\n\n[Liao-Fan]: Master Yun Gu continued to ask:\n\n[Master Yun Gu]: What were Mr. Kung's predictions regarding your entire life?\n\n[Liao-Fan]: I told him in great detail, from the placement positions in the examinations, to my appointment as an official, and finally, the date of my death.\n\n[Master Yun Gu]: Do you feel you deserve imperial appointments or a son?\n\n[Liao-Fan]: I reflected upon my previous deeds and attitudes in the past for a long time. Then I answered him saying, "No, I do not feel I deserve an imperial appointment or a son. Those who receive imperial appointments all have the appearance of good fortune, and I do not. I do not work towards accumulating virtues to build up my fortune, either. I am very impatient, intolerant, undisciplined, and speak without any restraint. I also have a strong sense of pride and arrogance. These are all signs of scant fortune and non-virtue. How is it possible for me to receive an imperial appointment?\n\n[Narrator]: Next we will see why Liao-Fan has no children. Liking cleanliness is a good thing, but it can become a personality problem if one gets too immaculate. There is an old saying, 'life springs from the dirt of the earth, and water too clean often harbors no fish.'\n\n[Liao-Fan]: The first reason why I feel I do not deserve a son is because I am addicted to cleanliness, resulting in the lack of thoughtfulness for others. The second reason is that 'harmony is the cultivator of all life', but I have a quick temper and easily become angry. The third reason is based on the principle that 'Loving kindness is the basis of reproduction, and harshness is the root of sterility', I overly guard my own reputation and cannot sacrifice anything for the sake of others. The fourth reason is that I talk too much which wastes a lot of chi, or energy. The fifth reason is that I also delight in drinking alcohol, and that depletes my spirit. To remain healthy, one must not sleep during the daytime and stay up through the nights. The sixth reason I do not have a son is my habit of staying up nights, not knowing how to conserve my energy. Aside from these, I have many, many, other faults which are too numerous to mention. Master Yun Gu then said:\n\n[Master Yun Gu]: According to you then, there are too many things in life you do not deserve, not only fame and a son! We should know that both good and bad fortune are all formed from one's heart; a wise person knows that everything one achieves or fails at in life are only consequences of their own actions and thoughts. Only a fool assumes that all is the work of fate and destiny! We must understand that those who have thousands of dollars in this life must have cultivated the fortune worthy of that amount in the past. Those who have hundreds of dollars must also have fortune which is worthy of containing that sum. Those whose fate is to die of starvation, in fact were meant to die in that manner. We must understand that the fate of these people was created by their own past thoughts and actions; the retribution today is simply the fruit of their deeds. Heaven does nothing more than punish evil beings with the suffering they deserve, and reward kind ones with the fortune they deserve.\n\n[Narrator]: The following section is Master Yun Gu's advice to Liao-Fan, using the views of worldly folk, persuading him to cultivate virtue.\n\n[Master Yun Gu]: Bearing children is similar to bearing fruit from seeds; if the seeds are planted well, so will the fruits they bear. If the seeds are not planted well, then the fruits will become malnourished. For example, if a person has accumulated enough merit and virtue for a hundred generations, then he or she will have descendants to last a hundred generations. One who accumulates enough merit and virtue to last ten generations will then have ten generations of descendants to live out that fortune. The same goes for three generations or two generations. For those who have no descendants at all, it is because they have not accumulated enough good merit and virtue - they may have amassed sins instead!\n\n[Master Yun Gu]: Now that you recognize your own shortcomings, you can work to change and reform the misdeeds which cause you to not have a son or become an imperial official. You must cultivate virtue, tolerance, and treat others with compassion and harmony. You must also care for your health and conserve your energy and spirit. Live as though everything of the past dissolved yesterday, and all of the future begins today. If you can accomplish this, then you are a person born anew. If even our physical body is governed by the law of fate, then how can a mind of virtue and discipline not evoke a response from heaven? As said in the Tai Ja Chapter in the Chinese Book of History,\n\n[Narrator]: 'One may run from the decrees of heaven, but one can never escape the retribution for one's own evil deeds'. In other words, one can alter the retribution due from past deeds, but if one continues to behave immorally, then there is no chance of avoiding disaster.\n\n[Master Yun Gu]: It is also said in the Book of Poems,\n\n[Narrator]: 'A person should often reflect upon his own thoughts and actions, to see if they accord with the ways of heaven. If one practices such, then fortune will come without being sought. The choice to seek either good fortune or to bring about adversity is all up to you.'\n\n[Master Yun Gu]: Mr. Kong had predicted that you will not receive an imperial appointment or have a son. We can think of these as the decrees of heaven, but even that can still be changed. You only need to reform your ill ways, practice kind deeds and work to accumulate merit and virtue. These are your own transactions to create fortune, no one can take it away. How is it then possible that you will not get to enjoy it? The I Ching, Book of Change, was written to help kind people bring about good fortune and avoid adversity. If everything is predestined with no room for change, how can we improve upon our fortune and avoid adversity? The very first chapter of I Ching also said,\n\n[Narrator]: 'families who often perform kind deeds will have an excess of good fortune to pass onto the next generations.' Do you believe in this?\n\n[Liao-Fan]: I understood and believed in the Master, and paid my respects to him in gratitude. Then I began to repent of all my past wrongdoings, whether large or small, in front of the Buddha image. I wrote down my wish to pass the imperial examinations, and vowed to complete three thousand meritorious deeds to show my gratitude towards heaven, earth, and ancestors. Upon hearing my vow, Master Yun Gu showed me a chart, and taught me how to keep a daily record of the kind and evil acts I committed . He told me that bad deeds could neutralize the merits I accrue from good deeds. The Master also taught me how to recite the Jwun Ti Mantra; it is a way to train my mind for single-minded concentration. Only with a pure and unscattered mind could what I seek for come true. Master Yun Gu then said:\n\n[Master Yun Gu]: You can also learn the proper way to practice the art of written mantras. It is said, "Those who practice the art but do not know the right way to do it will be laughed at by gods and spirits." The secret behind writing mantras is the absence of thought from start to finish. In the process of drawing, one must not give rise to a single improper thought; even kind thoughts have to be let go of. Only under these circumstances can a mantra be successful. When one prays or seeks something in terms of changing fate, it is important that one does it when the mind is still. In this way, wishes will be easily fulfilled.\n\n[Master Yun Gu]: Mencius stated in his Principle of Forming Destiny that there is no difference between longevity and short life. At first glance, one would find this hard to understand - how can longevity and short life be the same? In actuality, when we look within our hearts, we will find no duality, no difference. We should see everything with eyes of equality and live morally regardless of good or bad times. If one can practice accordingly, then one can master the fate of wealth and poverty.\n\n[Master Yun Gu]: Therefore, when we are able to create and form our own destiny, it does not matter whether we are presently rich or poor. Just as a wealthy man should not become careless in his thoughts and actions because he is rich, a poor man should not resort to committing evil deeds due to his poverty. In either case, one should keep to one's place in society and be a virtuous person. If one can practice morality regardless of conditions, then he or she will surely change a poor life into a prosperous one, and a prosperous life into an even longer lasting prosperity.\n\n[Master Yun Gu]: One should also look upon long life and short life equally. A person who knows he is short-lived should not think, 'I'm going to die soon anyway, so there's no point in being virtuous, I should steal and kill for my benefit while I can.' Instead, one who already knows he has a short life to live should be even more diligent in cultivating kindness, hoping to gain a longer life next time, and perhaps his or her merits from practicing kindness can even elongate the present life. One who is long-lived should not think, 'I have all the time in the world, it doesn't matter if I do some evil once in while.' We should know that longevity does not come easily, and should be cherished and used to cultivate even more kindness and virtue. Otherwise, you may very well use up your longevity all too soon. If you understand this principle, then you will be able to change a short life into a long life through virtuous behavior.\n\n[Master Yun Gu]: The issue of life and death is the most critical issue of one's life. Therefore, long life and short life is also the most important issue to us. The same applies to wealth and poverty, low and high prestige. These are all encompassed by the issue of long life and short life. That is why Mencius did not need to mention the latter in his principle of creating destiny, since he had already spoken about long and short life.\n\n[Liao-Fan]: Master Yun Gu then told me about Mencius's teaching on cultivating the self. He said that one who wishes to cultivate himself must do so day by day, and be mindful of his conduct every moment, ensuring that no transgressions are made. As for changing one's destiny, that depends on the accumulation of merit, seeking for a response from the heavens. When cultivating the self, one should be aware of one's own faults, and resolve to correct them just as in curing a sickness. Perseverance is required, and attainment comes when one's practice matures and ripens. In that case, one's destiny will most definitely change for the better. We should work toward severing all bad habits and thoughts. It would be quite an accomplishment for the true benefits of these teachings to be felt once you reach the state of 'no thought'.\n\n[Master Yun Gu]: The actions of worldly people usually follow their thoughts. Whatever has to be 'thought' is not considered natural. I know that you are still unable to accomplish the state of 'no thought', but if you practice reciting the Jwun Ti Mantra continuously, it will help you to overcome scattered thoughts in the mind. When you recite, you must not think of reciting, but recite consciously and diligently without any attachment. When the reciting becomes second nature to you, it will be efficacious.\n\n[Narrator]: But the essence of this practice can only be understood after you practice it.\n\n[Liao-Fan]: My name used to be Shuei Hai, which meant 'broad learning', but after receiving these teachings from Master Yun Gu, I changed it to Liao Fan, which means 'transcending the mundane'. It signified my understanding of the fact that destiny is created by ourselves, and I did not wish to be like worldly people, who allowed destiny to control them.\n\n[Liao-Fan]: From then on, I began to be constantly aware of my thoughts and actions, and I was very cautious and careful in whatever I did. Soon I felt quite different from before. In the past, I used to be careless and lived my days in distraction, and had no self-discipline at all. Now, I found myself being naturally respectful, careful and conservative in my thoughts, speech, and actions. I maintain this attitude even when I'm alone, for I know that there are spirits and gods everywhere who can see my every action and thought. Even when I encounter people who dislike or slander me, I can take their insults with a patient and peaceful mind, and not feel compelled to quarrel with them.\n\n[Liao-Fan]: The year after I met Master Yun Gu, I took the preliminary imperial exam in which Mr. Kong had predicted I would come in third place. Amazingly, I came in first! Mr. Kong's predictions were beginning to lose their accuracy. He had not predicted I would pass the imperial exam at all, but that autumn, I did! None of these were part of my original destiny. Master Yun Gu had said that destiny could be changed, and now I believe it more than ever!\n\n[Liao-Fan]: Although I had corrected a lot of my faults, I found that I could not wholeheartedly do the things I ought to do. Even if I did do them, it was forced and unnatural. I reflected within and found that there were still many wrongs in my being, such as seeing an opportunity to practice kindness and not being eager enough to do it; or, harboring doubts when helping others in need. Sometimes I forced myself to act kindly, but my speech was still untamed and offensive. I found I could contain myself when sober, but after a few drinks, I would lose self-discipline and act without restraint. Although I often practiced kind deeds and accumulated merits, my faults and offenses were so numerous, they seemed to outnumber my good deeds. A lot of my time was spent vainly and without value. It took me more than ten years to complete the three thousand meritorious deeds I had vowed to do.\n\n[Liao-Fan]: I was not able to dedicate the merits from these three thousand kind deeds at a temple until I returned to my hometown in the south a few years later. Then I made my second wish, and that was for a son. I vowed to complete another three thousand good deeds. A few years later, your mother gave birth to you, and named you Tien-chi.\n\n[Liao-Fan]: Every time I performed a kind deed, I would record it in a book. Your mother, who could not read or write, would use a goose feather dipped in ink and make a red circle on the calendar for every kind deed she did. Sometimes she gave food to the poor, or bought living creatures from the marketplace to free in the wild. She recorded all of these with her circles on the calendar. At times she could accumulate more than ten red circles in one day!\n\n[Narrator]: That means she performed more than ten kind deeds in a single day.\n\n[Liao-Fan]: Everyday we practiced like this, and in four years, the three thousand deeds were completed. Once again I made the dedications, this time in our home. On September 13th of that same year, I made my third wish, and that was to pass the next level in the imperial exam, the jin-shr level. I also vowed to complete ten thousand meritorious deeds. After three years, I attained my wish and passed the jin-shr level. I was also made the mayor of Bao-di prefecture. While in that office, I prepared a small booklet to record my merits and faults, and called it the Book of Disciplining the Mind.\n\n[Narrator]: The book was called Disciplining the Mind in hopes of helping him avoid selfish and improper thoughts.\n\n[Liao-Fan]: From that day, I recorded all my good and bad deeds in that booklet, and kept it on my desk. Every evening, I would burn incense and make a report of my deeds to the heavens at the little altar in the garden. Once, your mother was concerned when she saw that I had not accumulated many merits and asked:\n\n[Mother]: In the past, I was able to help you in your accumulation of kind deeds, and we were able to complete the three thousand meritorious deeds. Now, you have made a vow to complete ten thousand kind deeds, and there are fewer opportunities to practice them here at the government residence; how long will it be before your vow can be fulfilled?\n\n[Liao-Fan]: That night, after your mother spoke these words, I dreamed of a heavenly being, and told him of my difficulty in completing the ten thousand kind deeds. The heavenly being said to me:\n\n[Heavenly being]: When you became mayor, you reduced the taxes on the rice fields; that was a great kind deed, and that deed itself was worth ten thousand merits. Your vow is already fulfilled!\n\n[Liao-Fan]: As it turned out, the farmers in Bao-di prefecture had to pay a very high tax, and when I came to office, I reduced the taxes on the rice fields by nearly half. But still, I felt strange...\n\n[Narrator]: How did the heavenly being know about the tax deduction? Liao-Fan still held doubts and wondered how a single deed could be worth ten thousand merits.\n\n[Liao-Fan]: Coincidentally, the Zen Master Huan-yu was traveling from the Five-Plateau Mountains and stopped in Bao-di. I invited him over and told him of my dream, and asked whether it was believable. Master Huan-yu said:\n\n[Master Huan-Yu]: When doing kind deeds, one must be true and sincere, and not seek any rewards, or act with falsity. If one does a kind deed with such a true and sincere heart, then one deed can indeed be worth the merit from ten thousand kind deeds. Besides, your act of reducing the taxes in this prefecture benefits more than ten thousand people; you have relieved the suffering of heavy taxes on all these farmers. The fortune you will gain from this act will surely be great!\n\n[Liao-Fan]: Upon hearing his words, I was overwhelmed with gratitude and immediately gave a month's salary for him to take back to the Five-Plateau Mountains as donation. I asked the Master to use the money to offer food for ten thousand monks and dedicate the merits for me.\n\n[Liao-Fan]: Mr. Kong had predicted that I would die at the age of fifty-three. However, I survived that year with no illnesses though I did not ask the heavens for a longer life. Now I am sixty-nine, and I have lived sixteen more years than what was destined!\n\n[Liao-Fan]: The Chinese Book of History had said:\n\n[Narrator]: 'The way of the Heavens is undetermined, and neither is one's destiny. It is also said that, 'Destiny is not set, but is only created and determined by oneself.'\n\n[Liao-Fan]: These are all true, and I have come to understand that both fortune and adversity are all results of one's own doings. These are truly the words of sages and saints! If one is to say that fortune and adversity are all determined by the heavens, then I would consider that person to be mundane and common.\n\n[Liao-Fan]: Tien-Chi, my son, I wonder how your life will be? In any case of destiny, we should always prepare for the worst; therefore, even in times of prosperity, you must act as if you were not, and when things are going your way, you must be mindful of adversity. When you are wealthy, be mindful of poverty, and when loved and respected by all, you must remain careful and conservative. When the family is greatly respected and revered, you must carry yourself humbly, and when your learning is broad and deep, you must not display it, but keep it humbly within.\n\n[Narrator]: The six ways of contemplation mentioned above are a means to tackle the problem from its opposite side. If one can thus cultivate the mind, then virtue and morality will grow and fortune will increase on its own.\n\n[Liao-Fan]: When mindful of the past, we should spread the virtues of our ancestors, and when mindful of the present, we should conceal the faults of our own parents. This is what Mencius said as 'Parents caring for children and children caring for parents'. When mindful of the nation, we should think of how we can repay its kindness to us, and when mindful of the family, we should think of how to bring about good fortune. When mindful of the outside, we should think of how to help those in need around us, and when mindful of within, we should prevent wicked thoughts and improper actions from arising.\n\n[Narrator]: These six contemplations are all positive ways to cultivate good character. If one can practice accordingly, one will surely become a true gentleman.\n\n[Liao-Fan]: A person must be able to detect his faults everyday in order to correct them everyday. If you are unable to detect any faults in yourself, then improvement of character is out of the question. There are many intelligent people in the world who refuse to cultivate morality and virtue, and cannot put forth diligent effort in their work. Their failures later in life are owed to a single word: Laziness.\n\n[Liao-Fan]: The teachings which Master Yun Gu taught are truly the most worthy, deep, real, and proper teachings, and I hope you will study them closely and practice them with all your effort. You must use your time wisely and not let it slip by in vain.\n\n[[The Second Lesson: Ways to Reform]]
!Automatisme\nhttp://www-ipst.u-strasbg.fr/pat/autom/index.htm\n\n!Electrotech pneumatique etc\nhttp://philippe.berger2.free.fr/index.htm\n\n!Cours d'electrotech\nUn classique \n\n!Pédagogie\nBon, je n'aime pas les chefs des travaux mais son site est pas mal \nhttp://www.chez.com/concoursprof/\n\n!orthographe \nMore to come .. \n\n!japonais\nhttp://www.speedanki.com/\n
!Python\n!! le site officiel\n!Pygame\nhttp://www.pygame.org/news.html\n!!Tutoriel\n
!Liens Ubuntu\n\n!Mes essai\n\n!Je dois régler\nhttp://blog.aguillem-creations.fr/45-ubuntu-supprimer-le-mot-de-passe-du-trousseau\n\n!en cours \nmame et linux ..
\nMon logiciel préféré est paintbrush \nj'avoue que pour l'instant c'est le seul que je maitrise à fond. Il est relativement facile de critiquer, mais il est capable de faire des choses fort simple.\n\n\nvoir mon tutoriel\n!!Paint.net\nVersion deluxe et libre de Paint. Plein de fonction en plus, bon les calques c'est sur cela aide .. et le undo infini. c'est bien pratique.. bien évidemment les filtres inutiles genre noir et blanc, sépia \n\n\nTracer des lignes bien droites. \n\nquand on a une souris, il est relativement difficile de faire des traits droits. Bien évidemment on peut utiliser la grille \n \n!!Gimp\nj'avoue que j'ai jamais accroché au GIMP \n\nBon Gimp \n\n\n!!Inkscape \nje ne me sens pas capable de présenter la choses \n\n!!Painter\nla palette graphique est indipensable pour profiter de ce truc .. à la souris c'est sans intéret.\n\n!!Photoshop\n\n!!Divers
[[Console]]\n[[Chinois]]\n[[Coréen]]\n[[Bouddhisme]]
ici des liens sur la méditation
Ici mes vagues délires à des truc que je ne finirai jamais ..
Midnight Excursion\n\nMany pupils were studying meditation under the Zen master Sengai. One of them used to arise at night, climb over the temple wall, and go to town on a pleasure jaunt.\n\nSengai, inspecting the dormitory quarters, found this pupil missing one night and also discovered the high stool he had used to scale the wall. Sengai removed the stool and stood there in its place.\n\nWhen the wanderer returned, not knowing that Sengai was the stool, he put his feet on the master's head and jumped down into the grounds. Discovering what he had done, he was aghast.\n\nSengai said: "It is very chilly in the early morning. Do be careful not to catch cold yourself."\n\nThe pupil never went out at night again.\n
Mokusen's Hand\n\nMokusen Hiki was living in a temple in the province of Tamba. One of his adherents complained of the stinginess of his wife.\n\nMokusen visited the adherent's wife and showed her his clenched fist before her face.\n\n"What do you mean by that?" asked the surprised woman.\n\n"Suppose my fist were always like that. What would you call it?" he asked.\n\n"Deformed," replied the woman.\n\nThe he opened his hand flat in her face and asked: "Suppose it were always like that. What then?"\n\n"Another kind of deformity," said the wife.\n\n"If you understand that much," finished Mokusen, "you are a good wife." Then he left.\n\nAfter his visit, this wife helped her husband to distribute as well as to save.\n
[[MonkeyPirateTiddlyWiki|http://mptw.tiddlyspot.com]] is a distribution of [[TiddlyWiki|http://www.tiddlywiki.com/]] created by Simon Baird. See [[the web site|http://mptw.tiddlyspot.com/]] for more information.\n!!Upgrading ~MonkeyPirateTiddlyWiki\nThis "empty" ~MonkeyPirateTiddlyWiki file comes pre-installed with the core ~MonkeyPirateTiddlyWiki plugins. You can upgrade these core plugins to the latest version by doing the following:\n* Click ImportTiddlers\n* Click "Choose..." and select "~MptwUpgradeURL"\n* Click "fetch"\n* Click the checkbox in the first column heading to select all tiddlers\n* Click "More actions..." and select "Import these tiddlers"\n* Click "OK" to confirm you want to overwrite the tiddlers\n* Save and reload\n
Livre d'initiation écris pour les enfants\nsympa mais un peu cher.\n\nlivre en 5 étape.. \n\n[[Etape1]] Hong Kong\n[[Etape2]] Nanning\n[[Etape3]] Shanghai\n[[Etape4]] Pékin\n[[Etape5]] La grande muraille\n
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For upgrading directly from tiddlyspot. See [[ImportTiddlers]].\nURL: /proxy/mptw.tiddlyspot.com/upgrade.html\n
For upgrading. See [[ImportTiddlers]].\nURL: http://mptw.tiddlyspot.com/upgrade.html\n
\n\nCASE 25. KYOZAN'S SERMON FROM THE THIRD SEAT\n\nIn a dream Kyozan went to Maitreya's Pure Land and sat in the third seat. A monk there beat the gavel and said, "Today the one in the third seat will give a sermon." Kyozan arose, hit the gavel and said,"The truth of Mahayana is beyond any verbal expression! Listen, listen!"\n\nMumon's Comments:\nYou tell me, did Kyozan preach, or did he not? If he opens his mouth, he is lost. If he seals his mouth, he is lost, too. Whether he opens or seals his mouth, Kyozan is 108 thousand miles away from truth.\n\nIn the bright daylight,\nAnd yet in a dream he talks a dream.\nIndeed a possessed word, a possessed word,\nHe is deceiving the entire crowd.\n\nCASE 26. TWO MONKS ROLL UP THE BLINDS\n\nHogen of Seiryo came to the hall to speak to the monks before the midday meal. He pointed with his finger to the bamboo blinds. At this moment two monks rose and rolled the blinds up. Hogen observed, "One has it, the other hasn't it."\n\nMumon's Comments:\nNow tell me, which one has it and which one has not? If any one of you has one eye, he will see through the failure on Hogen of Seiryo. However, never be concerned about the gain or the loss.\n\nWhen the blinds are rolled up, the great sky is bright and clear,\nThe great sky is not yet in accord with Zen.\nIt's better to throw everything away from the sky,\nAnd make sure to have not even a draft blow through.\n\nCASE 27. NANSEN'S NO MIND, NO BUDDHA\n\nA monk asked Nansen, "Is there any teaching no master has ever preached before?"\nNansen replied, "Yes, there is." "What is it?" asked the monk. Nansen answered, "It is not mind, it is not Buddha, it is not things."\n\nMumon's Comments:\nBeing asked a question, Nansen gave away his entire treasure (words) and suffered a run of bad luck.\n\nNansen was too kind and lost his treasure,\nVerily words have no power.\nEven if a mountain may become a blue ocean,\nNansen will never make it comprehensible to you.\n\nCASE 28. RYUTAN'S CANDLE\n\nOne night Tokusan went to Ryutan to ask for his teaching. After Tokusan's many questions, Ryutan said to Tokusan at last, "It is late. Why don't you retire?" So Tokusan bowed, lifted the screen and was ready to go out, observing, "It is very dark outside." Ryutan lit a candle and offered it to Tokusan. Just as Tokusan received it, Ryutan blew it out. At that moment the mind of Tokusan was opened. "What have you realized?" asked Ryutan to Tokusan, who replied, "From now on I will not doubt what you have said."\n\nThe next day Ryutan ascended the rostrum and declared to the monks, "Among you there is one monk whose teeth are like the sword tree, his mouth is like the blood bowl. Strike him with a stick, he won't turn his head to look at you. Some day he will climb the highest peaks and carry out my teaching there."\n\nOn that day, in front of the lecture hall, Tokusan burned to ashes his commentaries on the sutras and declared, "In comparison to this awareness, all the most profound teachings are like a single hair in vast space. However deep the complicated knowledge of the world, compared to this enlightenment it is like one drop of water in the ocean." Then he left the monastery.\n\nMumon's Comments:\nBefore Tokusan passed through the barrier, his mind was eager, his mouth was anxious, with a purpose in his mind, he went south, to refute the doctrine of "A special transmission outside the sutras." When he got on the road to Reishu (near Ryutan's monastery) he asked an old woman to let him have something to "point his mind" (literally a snack, then something to put the mind at ease at the same time).The old woman asked Tokusan, "What is all that writing you are carrying?" Tokusan replied, "That's the manuscript of my notes and commentary on the Diamond Sutra." Then the old woman said, "That Sutra says, the past mind cannot be held, the present mind cannot be held, the future mind cannot be held. All of them are but unreal and illusory. You wish to have some refreshments. Well then, with which of your minds do you want to have the refreshments?" Tokusan found himself quite dumb. Finally he asked the woman, "Do you know of any Zen master around here?" "About five li away lives Ryutan," said she. Tokusan arrived at Ryutan's monastery with all humility, quite different from when he had started his journey. Ryutan in turn was so kind he forgot his own dignity. It was like pouring muddy water over a drunken man to sober him. After all, it was an unnecessary comedy.\n\nRather than hearing the name, seeing the face is better,\nRather than seeing the face, hearing the name is better.\nBut how much you help the nostrils,\nLook what you have done to the eyes!\n\nCASE 29. ENO'S FLAG\n\nThe wind was flapping a temple flag, and two monks were arguing about the flag. One said, "The flag is moving." The other said, "the wind is moving." They could not agree, no matter how hard they debated. The sixth patriarch, Eno, happened to come by and said, "Not the wind, not the flag. It is the mind that is moving!" The two monks were struck with awe.\n\nMumon's Comments:\nIt is not the wind that moves, it is not the flag that moves, it is not the mind that moves. How shall we understand the sixth patriarch? If you gain an intimate grasp of its meaning, you will see how the two monks, intending to buy iron, got gold. The patriarch could not repress his compassion for the two monks, and so we have this disgraceful scene.\n\nWind, flag, and mind moves,\nAll confirmed as guilty of error.\nOnly we know our mouth is opened,\nwe do not know our speech went wrong.\n\nCASE 30. BASO'S VERY MIND\n\nDaibai asked Baso, What is the Buddha?"\nBaso answered, "The mind is the Buddha."\n\nMumon's Comments:\nIf you fully understand Baso's meaning, you are wearing Buddha's clothes, eating Buddha's food, speaking Buddha's words, doing Buddha's deeds, that is to say, you are Buddha himself. But Baso misled not a few people into erroring the principles of Zen. He does not realize that if we explain the word "Buddha" we must rinse our mouths for three days afterwards. If he is a man of understanding, he would cover his ears and run away hearing Baso say, "The mind is the Buddha!"\n\nUnder blue sky, in bright sunlight,\nOne need not search around,\nAsking around what Buddha is,\nis liking the stolen goods in one's pocket and declaring oneself innocent.\n\nCASE 31. JOSHU INVESTIGATES AN OLD WOMAN\n\nA traveling monk asked an old woman the way to Taizan. The old woman said, "Go straight ahead." When the monk proceeded a few steps, she said to herself, "This monk with such spirit also goes off like that!" Afterwards, another monk told Joshu about this, and Joshu said, "Wait until I go and investigate the old woman." The next day off Joshu went and asked the same question and the old woman gave the same answer. Upon his return, Joshu told the congregation of monks, "I have investigated the old woman of Taizan."\n\nMumon's Comments:\nThe old woman sat in the tent and planned the campaign, but she did not know that there was the famous bandit who knew how to take the enemy commander prisoner. Old Joshu sneaked into her tent and menaced her fortress, but he wasn't a real general. Indeed both had their faults. Now I would like to ask you: "What was the point of Joshu's investigating the old woman?"\n\nThe question was the same,\nThe answer was the same.\nSand in the rice,\nThorns in the mud.\n\nSee also: The Old Woman of Taishan\n\nCASE 32. A "PAGAN" ASKS BUDDHA\n\nA "pagan" asked Buddha, "With words, with silence, will you tell me (the Way)?" Buddha silently kept meditating. The "pagan" bowed and thanked the Buddha, saying, "With the compassion you have cleared away the clouds of my mind and have made me enter into the awakening." After he left, Ananda asked the Buddha what he had attained. The Buddha said, "A good horse runs even a shadow of the whip."\n\nMumon's Comments:\nAnanda was Buddha's disciple but his understanding was not like that pagan. Now tell me, "How afar are the disciple and the non-disciple?"\n\nTreading on the sharp edge of a sword,\nRunning over jagged ice.\nNot climbing on the ladder,\nLetting your hands off the cliff.\n\nCASE 33. NEITHER MIND NOR BUDDHA\n\nA monk asked Baso, "What is the Buddha?" Baso replied, "Not mind, not Buddha."\n\nMumon's Comments\nIf anyone understands what Baso said, he has mastered Zen.\n\nIf you meet a sword master on the road, give him the sword.\nUnless you meet a poet on the road, do not offer a poem.\nIf you meet a man, tell him the three quarters of the Way,\nand never tell him the rest.\n\nCASE 34. NANSEN'S NO WAY\n\nNansen said, "Mind is not Buddha. Knowledge is not the Way."\n\nMumon's Comments:\nGrowing old, Nansen forgot to be ashamed. With his stinking mouth open he spread the scandal of his own house (such as knowledge is not the Way) to others. However, few appreciate their indebtedness to him.\n\nWhen the sky is clear the sun appears,\nwhen rain falls, the earth becomes moistened.\nHow wholeheartedly he explains,\nhow few have faith in him and his words.\n\nCASE 35. TWO SOULS\n\nGoso asked a monk, "Sei, the Chinese girl, who was separated from her soul. Which was the real Sei?"\n\nMumon's Comments:\nIf you obtain genuine awareness of reality, you will know that the soul passes from one husk to another as travellers lodged in an inn. But if you have not obtained the awareness, you should not run around in confusion when the four elements are suddenly ready to become separated (i.e., to die), like a crab with its seven arms and eight legs thrown into the boiling water. Never say that I did not warn you.\n\nThe moon in the clouds is one and the same,\nValleys and mountains are various.\nFortunes above fortunes,\nIs it one, or is it two?\n\nCASE 36. GOSO'S NO WORDS, NO SILENCE\n\nGoso said, "When you meet a Man of the Way on the road, greet him not with words, nor with silence. Tell me, how will you greet him?"\n\nMumon's Comments:\nIf you can answer Goso exactly, it will be extremely heartening. If you cannot answer properly yet, then you must do your best to watch out everything.\n\nMeeting the man of the Way on the road,\nGreeting him not with words, nor with silence.\nGive him an uppercut,\nThen he will understand you at once.\n\nCASE 37. JOSHU'S OAK TREE IN THE GARDEN\n\nA monk asked Joshu, "With what intention did Bodhidharma come to China?" Joshu answered, "The oak tree in the front garden."\n\nMumon's Comments:\nIf you grasp Joshu's answer precisely, there is no Shakyamuni Buddha before you and no Maitreya Buddha after you.\n\nWords do not express fact,\nPhrases do not reveal the delicate motion of mind.\nHe who accepts words is lost,\nHe who adheres to phrases is deluded.\n\nCASE 38. GOSO'S BUFFALO\n\nGoso asked, "A water buffalo goes out of his "enclosure." The head, the horns, and the four legs go through, but why doesn't the tail, too?"\n\nMumon's Comments:\nIf you can open your one eye (to the question) and say an awakening word, you will be able to repay the Four Obligations and help the Three Bhava being saved. If you still have not gotten it, take a close look on the tail and awake yourself.\n\nIf the buffalo goes through, he will fall into the abyss,\nIf he retreats into the enclosure, he will be butchered.\nThis little bit of a tail,\nthat is a strange thing indeed!\n\nCASE 39. UMMON AND TRAP INTO WORDS\n\nAs soon as a monk stated Ummon, "The radiance of the Buddha quietly and restlessly illuminates the whole universe", Ummon asked him, "Are these you are reciting not the words of Chosetzu Shusai?" The monk replied, "Yes, they are." Ummon said, "You are trapped in words!" Afterwards Shishin brought up the matter once more and said, "Tell me, how was the monk trapped in words?"\n\nMumon's Comments:\nIf you are able to grasp Un-mon's unapproachable accomplishments and follow through the monk's corruption (of being trapped into words), you will be the leader of humans and Devas. If not, you cannot even save yourself.\n\nA fish meets the fishhook in a rapid stream,\nBeing too greedy for the bait, the fish wants to bite.\nOnce his mouth widely opens,\nHis life is already lost.\n\nCASE 40. KICKING THE DRINKING WATER JAR\n\nDuring his stay under Master Hyakujo, Isan was a cooking monk. As Master Hyakujo wished to send a monk to found the new monastery called the Great Mount I, Maser Hyakujo told the chief monk and all other monks that he would choose the one who would demonstrate himself as the best among them. Then Master Hyakujo brought out a drinking water jar, put it down and said, "You cannot call it a water jar. Then, what will you call it?" The chief monk said, "One cannot call it a wooden stick." Then, when Master Hyakujo turned to Isan, Isan kicked the jar and walked away. Master Hyakujo laughed and said, "The chief monk lost it to Isan." He made Isan the founder of the Great I-san Monastery.\n\nMumon's comments:\nMaster Isan had indeed rare courage, but he could not jump out of Master Hyakujo's trap. After examination of the outcome, Isan took over the heavier burden for the easier job. Why? Look, Isan took off the cook's headband and put himself in steel cuffs (of the founder of the monastery).\n\n Throwing away strainers and cooking spoon,\n Isan kicks the jar and settles the disputes.\n\nUnhindered by the multiple hurdles,\n\n He gives a kick on the toe,\n Even Buddha becomes pieces.\n\nCASE 41. BODHIDHARMA'S PEACE OF MIND\n\nBodhidharma sat facing the stone wall. The Second Patriarch of Chinese C'han (Zen), Suika, stood long in the thick snow. Finally, he severed his own arm and presented it to Bodhidharma. He said, "Your student cannot pacify his mind. You, the First Patriarch, please, give me peace of mind!" The First Patriarch replied, "Bring that mind, I will calm it down!" The Second Patriarch said, "I search for it everywhere, but I cannot find it!" Bodhidharma replied, "I have already pacified it for you!"\n\nMumon's Comments:\nThat toothless old chap from India proudly travelled ten thousand li over the ocean (to China). This was indeed as if he deliberately raised waves where there was no wave. At last, he got only one disciple, who was maimed by cutting off his own arm. Alas, he was a fool indeed.\n\n The First Patriarch from India taught straight forward,\n A series of all the troubles has initiated from him.\n The one who disturbed the calm world,\n Is Boddhidharma, you indeed!\n\nCASE 42.A WOMAN COMES OUT OF MEDITATION\n\nWhen the wisest Bodhisattva Manjusuri, who is supposed to be next in order to Shakyamuni Buddha, found that the Buddha' gathering was adjourned and each was going back to his/her land. Observing one woman still deep in meditation near Shakyamuni, Manjusuri properly bowed and asked Shakyamuni Buddha, "That woman has been able to reach that state of Enlightenment and why have I not?"\n\nShakyamuni replied, "Bring her from the Samadhi and ask her yourself!"\n\nManjusuri went round the woman three times and snapped his fingers and yet she was undisturbed in meditation. So Manjusuri held her high up in his hand and brought her to the first of three meditative heavens (totally detached from any lust) and exhausted all his mystical powers in vain (to awaken her). Observing this, Shakyamuni said, "Even a hundred thousand Manjusris could not awaken her from Samadhi. There resides Mo-myo (Avidya) Boddhisattva, the lowest of all, below this place past twelve hundred million lands. He alone can raise her from her deep meditation." No sooner had the Shakyamuni spoken than that Boddhisattva sprang up out of the earth, bowed and paid his homage to Shakyamuni. By Shakyamuni order, Mo-myo Boddhisattva snapped his fingers. Instantly the woman came out of meditation and stood up.\n\nMumon's Comments:\nThe old chap, Shakyamuni, is extraordinary indeed, able to produce such a village theatre stage. Now then, tell me:\n"Why was Manjusri, the highest and wisest of the seven Boddhisattva, unable to bring her out of meditation? Why was Mo-myo Boddhisattva, the lowest of all, able to do so? Should you obtain and live this complete understanding of it, you will attain the great samadi within this mundane world of delusion and attachment."\n\n Whether the one who could bring her out of meditation, or the other who could not,\n Both of them obtained freedom.\n The one wore the mask of god, the other, a devil's mask in that theatre,\n Even the failure is artistic indeed.\n\nCASE 43. SHUZAN'S BAMBOO SPATULA\n\nMaster Shuzan held out his bamboo spatula and asked, "If you call this a bamboo spatula, you give umbrage (to the principle of Zen). If you call this no bamboo spatula, you violate the law (of common-sense). What will all of you call this?"\n\nMumon's Comments:\nShould you call this a bamboo spatula, you would give umbrage. Should you call this no bamboo spatula, you would betray the law. Both to speak out will not do, and no word will be of any use either. Quickly say, quickly say!"\n\n Bringing out the bamboo spatula,\n Shuzan demanded the order?? of life or death.\n Being put to either the umbrage, or the betrayal,\n Even Buddha and Patriarchs would beg for their lives. \n\nCASE 44. BASHO'S STAFF\n\nMaster Basho said to his disciples, "If you have the staff, I will give it to you. If you have no staff, I will take it away from you!"\n\nMumon's Comments:\nThis staff helps you to cross the river with the shattered bridge. The staff leads you back to your village in the moonless dark night.\nIf you call it the staff, then you will go right into hell like an arrow.\n\nWhether one is deep or shallow,\nIt lies in the palm of the hand which holds the staff.\nThe staff supports the heaven and maintains the earth,\nWherever the staff freely goes,\nIt will propagate the true teaching.\n\nCASE 45. WHO IS HE?\n\nTo Tozan, Master Hoen the Fifth Patriarch said, "Shakyamuni and Maitreya Boddhisattva, both are His slaves. Well, tell me: Who is He?"\n\nMumon's Comments:\nShould you be able to clearly realize who he is, it would be as if you met your own father at the crossroads, as you do not have to ask your own father who he is.\n\n Do not use another's bow and arrow.\n Do not ride somebody else's horse.\n Do not discuss someone else's faults.\n Do not try to know some other person's business.\n\nCASE 46.PROCEED BEYOND THE TOP OF THE 100 FOOT HIGH POLE\n\nMaster Sekiso said, "You are at the top of the 100 foot high pole. How will you make a step further?" Another Zen Master of Ancient Times said, "One who sits on top of the 100 foot pole has not quite attained true enlightenment. Make another step forward from the top of the pole and throw one's own body into the 100,000 universes."\n\nMumon's Comments:\nShould there be any who is able to step forward from the top of the 100 foot pole and hurl one's whole body into the entire universe, this person may call oneself a Buddha. Nevertheless, how can one step forward from the top of the 100 foot pole? Know thyself!\n\n Should one be content and settle on top of the 100,000 foot pole,\n One will harm the third eye,\n And will even misread the marks on the scale.\n Should one throw oneself and be able to renounce one's life,\n Like one blind person leading all other blind persons,\n One will be in absolute freedom (unattached from the eyes).\n\nCASE 47. TOSOTSU'S THREE BARRIERS\n\nMaster Tosotsu, setting up the three barriers, always tried the pursuer of the Way:\n"To search for the Way, the Zen student tries to grasp one's own nature and be enlightened."\n"Now where is your true nature?"\nSecondly,\n"Once having grasped one's own nature, one is free from birth and death. If then, one's eyeballs have dropped dead, how can one be free from life?"\nThirdly,\n"Being free from birth and death, one instantly knows where to go after death."\n"Being dead and the body dispersed into the four elements, where then does one go?"\n\nMumon's Comments:\nWhoever can pass these three barriers will be a master anywhere. Whatever happens, this person should be able to become the founder of Zen. Should one be not yet capable of answering these three questions, this person must diligently chew them well to finally comprehend them. Humble meals fill one's stomach, and chewing them well, one will never starve.\n\n To instantly realize is to see endless time.\n Endless time is this very moment.\n If one sees through the thought of this very moment,\n At this very moment, one can see through the one who sees through.\n\nCASE 48. THE ONE ROAD OF KEMPO\n\nA student monk asked Master Kempo, "I understand that all Buddha of the whole universe enter the one road into Nirvana. Where is this one road?\nKempo raised his walking stick, drew the figure "one" and said, "Here it is."\nLater, this monk went to Umon to ask the question. Umon, turning around his fan, said, "This fan will reach the thirty-third heaven and hit the nose of Sakra Devendra, the highest deity in these heavens. It is like the giant carp of the Eastern Sea tipping over with its tail a rain cloud to have the rain pour down."\n\nMumon's Comments:\nThe one master walks on the deep ocean and raises dust. The other, standing on the tip of the high mountain, fills the heaven with white waves. The one holds the point, while the other liberates everything, together each supports the profound teaching with one hand. Kempo and Umon are dangerous, like two equally powerful camels colliding. No one in the world equals them. Seen from the truth, however, even Kempo and Mumon did not know where this one road really is.\n\n They reach the goal before taking the first step.\n They complete the speech before their tongue moves.\n Even if they have had foresight long before, the origin of the road lies away ahead of their foresight.\n\nTHE EPILOGUE BY MUMON\n\nThe words and the actions left by Buddha and the patriarchs in these forty-eight Koans are as precise as laws and judgements, and therein nothing superfluous is contained. They turn the student monk's brain upside down and hollow out his eyeballs. They are here in order that each one of you will immediately grasp truth and must not try to obtain it vicariously from others. Should there be anyone who thoroughly appropriates everything, the person would seize the true meaning of all Forty-eight Koans, as listening to a small portion of them. To such a person, there is no gate to enlightenment, nor steps to the search. He may go through the gate with no concern of the gatekeepers, as Gensho said, "It is the gateless that is every entrance to realization, and to be aimless is the genuine aim of the master." Haku-un also said, "Why can one not go through this very gate, although it is so obvious?" Such stories are indeed as meaningless as mixing milk with red clay. If you can pass these Forty-eight Koans through the Gateless Gate you will step on me, Mumon, under your foot. If you cannot pass through the Gateless Gate, you will betray yourself. As often said, it is easy to illuminate the realization that everything is empty, but it is difficult indeed to elucidate the knowledge of distinctions. If you are able to edify the wisdom of differences, the universe will be well at peace.\n\n\n\n
Muddy Road\n\nTanzan and Ekido were once travelling together down a muddy road. A heavy rain was still falling.\n\nComing around a bend, they met a lovely girl in a silk kimono and sash, unable to cross the intersection.\n\n"Come on, girl," said Tanzan at once. Lifting her in his arms, he carried her over the mud.\n\nEkido did not speak again until that night when they reached a lodging temple. Then he no longer could restrain himself. "We monks don't do near females," he told Tanzan, "especially not young and lovely ones. It is dangerous. Why did you do that?"\n\n"I left the girl there," said Tanzan. "Are you still carrying her?"\n
My Heart Burns Like Fire\n\nSoyen Shaku, the first Zen teacher to come to America, said: "My heart burns like fire but my eyes are as cold as dead ashes." He made the following rules which he practiced every day of his life.\n\n*In the morning before dressing, light incense and meditate.\n*Retire at a regular hour. Partake of food at regular intervals. Eat with moderation and never to the point of satisfaction.\n*Receive a guest with the same attitude you have when alone. When alone, maintain the same attitude you have in receiving guests.\n*Watch what you say, and whatever you say, practice it.\n*When an opportunity comes do not let it pass you by, yet always think twice before acting.\n*Do not regret the past. Look to the future.\n*Have the fearless attitude of a hero and the loving heart of a child.\n*Upon retiring, sleep as if you had entered your last sleep. Upon awakening, leave your bed behind you instantly as if you had cast away a pair of old shoes.
CASE 14. NANSEN CUTS THE CAT IN TWO\n\nNansen saw the monks of the eastern and western halls fighting over a baby cat. He seized the cat and said, "If (any of) you can say (a word of Zen), you can spare the cat. Otherwise I will kill it." No one could answer. So Nansen cut the cat in two .\n\nThat evening Joshu returned and Nansen told him what had happened. Joshu thereupon took off his sandals and, placing them on his head, walked away. Nansen said, "If only you had been there, you could have saved the cat."\n\nMumon's Comment:\nWhy did Joshu put his sandals on his head? If you can answer this question with one word, you understand Nansen's efforts. If not, you are utterly in danger.\n\nHad Joshu been there,\nThe opposite would have been done.\nJoshu would have snatched the knife,\nAnd Nansen would have begged for his life.\n\nSee also: Cutting the Cat Into One\n
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No Attachment to Dust\n\nZengetsu, a Chinese master of the T'ang dynasty, wrote the following advice for his pupils:\n\nLiving in the world yet not forming attachments to the dust of the world is the way of a true Zen student.\n\nWhen witnessing the good action of another encourage yourself to follow his example. Hearing of the mistaken action of another, advise yourself not to emulate it.\n\nEven though alone in a dark room, be as if you were facing a noble guest. Express your feelings, but become no more expressive than your true nature.\n\nPoverty is your treasure. Never exchange it for an easy life.\n\nA person may appear a fool and yet not be one. He may only be guarding his wisdom carefully.\n\nVirtues are the fruit of self-discipline and do not drop from heaven of themselves as does rain or snow.\n\nModesty is the foundation of all virtues. Let your neighbors discover you before you make yourself known to them.\n\nA noble heart never forces itself forward. Its words are as rare gems, seldom displayed and of great value.\n\nTo a sincere student, every day is a fortunate day. Time passes but he never lags behind. Neither glory nor shame can move him.\n\nCensure yourself, never another. Do not discuss right and wrong.\n\nSome things, though right, were considered wrong for generations. Since the value of righteousness may be recognized after centuries, there is no need to crave immediate appreciation.\n\nLive with cause and leave results to the great law of the universe. Pass each day in peaceful contemplation.
No Loving - Kindness\n\nThere was an old woman in China who had supported a monk for over twenty years. She had built a little hut for him and fed him while he was meditating. Finally she wondered just what progress he had made in all this time.\n\nTo find out, she obtained the help of a girl rich in desire. "Go and embrace him," she told her, "and then ask him suddenly: 'What now?'"\n\nThe girl called upon the monk and without much ado caressed him, asking him what he was going to do about it.\n\n"An old tree grows on a cold rock in winter," replied the monk somewhat poetically. "Nowhere is there any warmth."\n\nThe girl returned and related what he had said.\n\n"To think I fed that fellow for twenty years!" exclaimed the old woman in anger. "He showed no consideration for your need, no disposition to explain your condition. He need not have responded to passion, but at least he could have evidenced some compassion;"\n\nShe at once went to the hut of the monk and burned it down.\n
No Water, No Moon\n\nWhen the nun Chiyono studied Zen under Bukko of Engaku she was unable to attain the fruits of meditation for a long time.\n\nAt last one moonlit night she was carrying water in an old pail bound with bamboo. The bamboo broke and the bottom fell out of the pail, and at that moment Chiyono was set free!\n\nIn commemoration, she wrote a poem:\n\nIn this way and that I tried to save the old pail\nSince the bamboo strip was weakening and about to break\nUntil at last the bottom fell out.\nNo more water in the pail!\nNo more moon in the water!\n
No Work, No Food\n\nHyakujo, the Chinese Zen master, used to labor with his pupils even at the age of eighty, trimming the gardens, cleaning the grounds, and pruning the trees.\n\nThe pupils felt sorry to see the old teacher working so hard, but they knew he would not listen to their advice to stop, so they hid away his tools.\n\nThat day the master did not eat. The next day he did not eat, nor the next. "He may be angry because we have hidden his tools," the pupils surmised. "We had better put them back."\n\nThe day they did, the teacher worked and ate the same as before. In the evening he instructed them: "No work, no food."\n
Non-Attachment\n\nKitano Gempo, abbot of Eihei temple, was ninety-two years old when he passed away in the year 1933. He endeavored his whole life not to be attached to anything. As a wandering mendicant when he was twenty he happened to meet a traveler who smoked tobacco. As they walked together down a mountain road, they stopped under a tree to rest. The traveler offered Kitano a smoke, which he accepted, as he was very hungry at the time.\n\n"How pleasant this smoking is," he commented. The other gave him an extra pipe and tobacco and they parted.\n\nKitano felt: "Such pleasant things may disturb meditation. Before this goes too far, I will stop now." So he threw the smoking outfit away.\n\nWhen he was twenty-three years old he studied I-King, the profoundest doctrine of the universe. It was winter at the time and he needed some heavy clothes. He wrote his teacher, who lived a hundred miles away, telling him of his need, and gave the letter to a traveler to deliver. Almost the whole winter passed and neither answer nor clothes arrived. So Kitano resorted to the prescience of I-King, which also teaches the art of divination, to determine whether or not his letter had miscarried. He found that this had been the case. A letter afterwards from his teacher made no mention of clothes.\n\n"If I perform such accurate determinative work with I-King, I may neglect my meditation," felt Kitano. So he gave up this marvelous teaching and never resorted to its powers again.\n\nWhen he was twenty-eight he studied Chinese calligraphy and poetry. He grew so skillful in these arts that his teacher praised him. Kitano mused: "If I don't stop now, I'll be a poet, not a Zen teacher." So he never wrote another poem.
Not Far From Buddhahood\n\nA university student while visiting Gasan asked him: "Have you even read the Christian Bible?"\n\n"No, read it to me," said Gasan.\n\nThe student opened the Bible and read from St. Matthew: "And why take ye thought for raiment? Consider the lilies of the field, how they grow. They toil not, neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these...Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself."\n\nGasan said: "Whoever uttered those words I consider and enlightened man."\n\nThe student continued reading: "Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh, is shall be opened."\n\nGasan remarked: "That is excellent. Whoever said that is not far from Buddhahood."
Nothing Exists\n\nYamaoka Tesshu, as a young student of Zen, visited one master after another. He called upon Dokuon of Shokoku.\n\nDesiring to show his attainment, he said: "The mind, Buddha, and sentient beings, after all, do not exist. The true nature of phenomena is emptiness. There is no realization, no delusion, no sage, no mediocrity. There is no giving and nothing to be received."\n\nDokuon, who was smoking quietly, said nothing. Suddenly he whacked Yamaoka with his bamboo pipe. This made the youth quite angry.\n\n"If nothing exists," inquired Dokuon, "where did this anger come from?"
Obedience\n\nThe master Bankei's talks were attended not only by Zen students but by persons of all ranks and sects. He never quoted sutras nor indulged in scholastic dissertations. Instead, his words were spoken directly from his heart to the hearts of his listeners.\n\nHis large audiences angered a priest of the Nichiren sect because the adherents had left to hear about Zen. The self-centered Nichiren priest came to the temple, determined to debate with Bankei.\n\n"Hey, Zen teacher!" he called out. "Wait a minute. Whoever respects you will obey what you say, but a man like myself does not respect you. Can you make me obey you?"\n\n"Come up beside me and I will show you," said Bankei.\n\nProudly the priest pushed his way through the crowd to the teacher.\n\nBankei smiled. "Come over to my left side."\n\nThe priest obeyed.\n\n"No," said Bankei, "we may talk better if you are on the right side. Step over here."\n\nThe priest proudly stepped over to the right\n\n"You see," observed Bankei, "you are obeying me and I think you are a very gentle person. Now sit down and listen."
One Note of Zen\n\nAfter Kakua visited the emperor he disappeared and no one knew what became of him. He was the first Japanese to study Zen in China, but since he showed nothing of it, save one note, he is not remembered for having brought Zen into his country.\n\nKakua visited China and accepted the true teaching. He did not travel while he was there. Meditating constantly, he lived on a remote part of a mountain. Whenever people found him and asked him to preach he would say a few words and then move to another part of the mountain where he could be found less easily.\n\nThe emperor heard about Kakua when he returned to Japan and asked him to preach Zen for his edification and that of his subjects.\n\nKakua stood before the emperor in silence. He the produced a flute from the folds of his robe, and blew one short note. Bowing politely, he disappeared.
Open Your Own Treasure House\n\nDaiju visited the master Baso in China. Baso asked: "What do you seek?"\n\n"Enlightenment," replied Daiju.\n\n"You have your own treasure house. Why do you search outside?" Baso asked.\n\nDaiju inquired: "Where is my treasure house?"\n\nBaso answered: "What you are asking is your treasure house."\n\nDaiju was delighted! Ever after he urged his friends: "Open your own treasure house and use those treasures."\n
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!Conprendre les particules japonaises\n\nil y en a beaucoup, on peut monter à 200 ! \n\n!!les 12 des bases\n\nC'est les particules de bases\n\n!!が - subject, weak but, classical genitive\n\nThe particle が can fulfil three roles in Japanese. Principally, this particle denotes the subject\nof an operative word (regardless of whether the operative is actually explicitly used in the\nsentence). Simple sentences that illustrate this use are:\n\nla particule remplit trois roles en japonais, principalement cette particule montre le sujet du mot opératif (\n\nquelque phrase qui montre le liens \n\n誰(だれ)が来(き)ましたか。\nWho came [here]?\nお茶(ちゃ)が好(す)きです。\n[I] like tea.\n\n\ndans ces phrases, relie le [sujet] qui et [thé] à leur partis opérative [venir] et [j'aime]. \nIn these sentences が links the subjects, respectively [who] and [tea], to their operatives\n[come] and [like]. As mentioned in the outline, whenever something not-yet-talked-about is\nbeing mentioned in a conversation, が is used. Also, when asking questions in relation to\nsomething unknown, が is used (because this too is something new).\n\n!は - Particule de thème\n\nは (prononcé わ) est une particule permettant d'indiquer le thème de la phrase, c'est-à-dire l'élément de la phrase sur lequel on apporte des informations. en gros on pourrait le traduire "en ce qui concerne"\n\nOn parle du sujet du verbe\nwatashi ha isha desu.\nje suis medecin (en ce qui me concerne, je suis medecin)\ntanakasan ha ashita kimasu\nmonsieur tanaka vient demain (en ce qui concerne monsieur tanaka), il vient demain\nkono hon ha omoshiroi desu\nce bouquin est interessant (concernant le livre la) ce livre est iinterssant\n\n\nparfois c'est pas le même theme\n\n\n\n\n
!!pimsleur\nPimsleurVierge\nMonpremierLivredeChinois\n|!Chinois!Volume1\n||PimsleurMandarinVolume1Lesson01|\n||PimsleurMandarinVolume1Lesson02|\n||PimsleurMandarinVolume1Lesson03|\n||PimsleurMandarinVolume1Lesson04|\nPimsleurMandarinVolume1Lesson05|\n|PimsleurMandarinVolume1Lesson06|\n|PimsleurMandarinVolume1Lesson07|\n|PimsleurMandarinVolume1Lesson08|\n|PimsleurMandarinVolume1Lesson09|\n|PimsleurMandarinVolume1Lesson10|\n|PimsleurMandarinVolume1Lesson11|\n|PimsleurMandarinVolume1Lesson12|\n|PimsleurChineseVolume1Lesson10|\n|PimsleurChineseVolume1Lesson11|\n|PimsleurMandarinVolume1Lesson12|\n|PimsleurMandarinVolume1Lesson13|\n|PimsleurMandarinVolume1Lesson14-\nMonNomenChinois\nFicheVocabulaire\n[[Japonais]]
1-10\nlǐ xiān shēng wǒ xiǎng gēn nǐ yī qǐ chī yī diǎn\n李 先 生﹐ 我 想 跟 你 一 起 吃 一 點\nér dōng xi hǎo ma\n兒 東 西。 好 嗎﹖\njǐ diǎn zhōng liǎng diǎn zhōng hǎo ma\n幾 點 鐘﹖ 兩 點 鐘﹐ 好 嗎﹖\nbù hǎo wǒ xiǎng guò yī huì ér chī\n不 好﹐ 我 想 過 一 會 兒 吃。\nbā diǎn zhōng hái shì jiǔ diǎn zhōng\n八 點 鐘 還 是 九 點 鐘﹖\njiǔ diǎn zhōng\n九 點 鐘。\nhǎo\n好。
1-11\nwáng xiǎo jiě qǐng wèn nǐ xiǎng jǐ diǎn zhōng\n王 小 姐﹐ 請 問﹐ 你 想 幾 點 鐘\ngēn wǒ yī qǐ chī fàn\n跟 我 一 起 吃 飯﹖\nyī diǎn zhōng\n一 點 鐘。\nyī diǎn zhōng bù hǎo liǎng diǎn zhōng hǎo ma\n一 點 鐘 不 好。 兩 點 鐘 好 嗎﹖\nliǎng diǎn zhōng bù hǎo sān diǎn zhōng hǎo ma\n兩 點 鐘 不 好﹐ 三 點 鐘 好 嗎﹖\nsān diǎn zhōng bù hǎo sì diǎn zhōng ne\n三 點 鐘 不 好﹐ 四 點 鐘 呢﹖\nsì diǎn zhōng bù xíng\n四 點 鐘 不 行。\nnà me wǔ diǎn zhōng ba hǎo ma\n那 麼﹐ 五 點 鐘 吧﹐ 好 嗎﹖\nwǔ diǎn zhōng bù xíng liù diǎn zhōng hǎo ma\n五 點 鐘 不 行﹐ 六 點 鐘 好 嗎﹖\nbù hǎo liù diǎn zhōng bù hǎo\n不 好﹐ 六 點 鐘 不 好。\nlǐ xiān shēng wǒ bù xiǎng gēn nǐ yī qǐ chī fàn\n李 先 生﹐ 我 不 想 跟 你 一 起 吃 飯。
!Lesson 01\n!!Dialogue\na. すみません、 あなたは えいごが わかりますか。\nb. いいえ、 わたしは えいごが わかりません。\na. わたしは にほんごが わかります。\nb. あなたは アメリカじん ですか。\na. はい、 わたしは アメリカじん です。\n!!Dialogue Roumaji\na. sumimasen, anata wa eigo ga wakarimasu ka.\nb. iie, watashi wa eigo ga wakarimasen.\na. watashi wa nihongo ga wakarimasu.\nb. anata wa amerika-jin desu ka.\na. hai, watashi wa amerika-jin desu.\n!!Vocabulary\n|!Hiragana/Katakana|!Roumaji|!translation|\n|すみません|sumimasen|Excuse me|\n|えいご|eigo|English language|\n|わかります|wakarimasu|To understand [wakaru]|\n||||にほんごが わかります</br>nihongo ga wakarimasu|\n||||I understand Japanese|\n|か|ka|Used at the end of a sentence to form a question (particle)|\nいいえ\niie\nNo\nわたし\nwatashi\nI\nわかりません\nwakarimasen\nI do not understand / I don’t know [wakaru]\nにほんご\nnihongo\nJapanese (language)\nすこし\nsukoshi\nA little, a few\nアメリカじん\namerika-jin\nAmerican (nationality)\nあなた\nanata\nYou\nです\ndesu\nIs, are\nはい\nhai\nYes
!Lesson 02\n!!Dialogue\na. すみません。 にほんごが わかりますか。\nb. すこし。\na. あなたは アメリカじん ですか。\nb. はい。 えいごが わかりますか。\na. いいえ、 わたしは えいごが わかりません。\n!!Dialogue\na. sumimasen. nihongo ga wakarimasu ka.\nb. sukoshi.\na. anata wa amerikajin desu ka.\nb. hai. eigo ga wakarimasu ka.\na. iie, watashi wa eigo ga wakarimasen.\n!!Vocabulary\n|!Hiragana/Katakana|!Roumaji|!translation|\n|おはよう ございます|ohayou gozaimasu|Good morning|\n|いかが ですか|ikaga desu ka|How are you?|\n|げんき|genki|Fine (health)|\n|おかげさまで|okagesama de|Thanks to you|\n|げんきです。 おかげさまで。|genki desu. okagesama de.|i’m fine, thanks to you.|\n|こんにちは|konnichi wa|Good afternoon/Hello|\n|さようなら|sayounara|Goodbye|\n|ね|ne|Don’t you? Isn’t it? Aren’t you? Used at the end of a sentence. (particle)\nにほんごが わかりますね\nnihongo ga wakarimasu ne|\nにほんごが わかりますね\nnihongo ga wakarimasu ne\nyou understand Japanese, don’t you?\nありがとう(ございます)\narigatou (gozaimasu)\nThank you\nじょうず\njouzu\nSkilled (good at)\nneg: じょうず じゃ ありません\njouzu ja arimasen
Lesson 03\na. おはよう ございます。 いかが ですか。\nb. げんき です。 おかげさまで。\na. ああ、 にほんごが わかりますね。\nb. はい、 すこし。 でも、 まだ じょうず じゃ ありません。\na. あなたは アメリカじん ですか。\nb. はい。\na. ohayou gozaimasu. ikaga desu ka.\nb. genki desu. okage sama de.\na. aa, nihongo ga wakarimasu ne.\nb. hai, sukoshi. demo, mada jouzu ja arimasen.\na. anata wa amerikajin desu ka.\nb. hai.\nあなたは\nanata wa\nAnd you?\nおげんき ですか\nogenki desu ka\nAre you well?\nわたしは です\nwatashi wa desu\nI am\nあなた は です\nanata wa desu\nYou are\nあなたは アメリカじん\nです\nanata wa amerika-jin\ndesu\nYou are an American\nわたしは にほんじん\nです\nwatashi wa nihon-jin\ndesu\nI’m Japanese\nでも\ndemo\nBut\nまだ\nmada\nYet\nでも まだ じょうず じゃ ありません\ndemo mada jouzu ja arimasen\nbut i’m not good at it yet\nよく\nyoku\nWell (in knowledge, in skill, not health)\nげんき じゃ ありませ\nん\ngenki ja arimasen\nI’m not feeling well\nどうも ありがとう ござ\nいます\ndoumo arigatou\ngozaimasu\nThank you very much\nにほん\nnihon\nにっぽn\nnippon\nJapan\nはなせます\nhanasemasu\nCan speak [hanasu → hanaseru (potential form)]\nあなたは よく はなせます\nanata wa yoku hanasemasu\nyou can speak very well
Lesson 04\na. すみません。 あなたは にほんじん ですか。\nb. はい、 わたしは にほんじん です。 あなたは?\na. わたしは アメリカじん です。\nb. でも、 あなたは にほんごが よく わかりますね。\na. ええ、 すこし。 でも、 まだ じょうず じゃ ありません。\nb. いいえ、 よく はなせます。\na. ありがとう ございます。\na. sumimasen. anata wa nihon-jin desu ka.\nb. hai, watashi wa nihon-jin desu. anata wa?\na. watashi wa amerika-jin desu.\nb. demo, anata wa nihongo ga yoku wakarimasu ne.\na. ee, sukoshi. demo, mada jouzu ja arimasen.\nb. iie, yoku hanasemasu.\na. arigatou gozaimasu.\nええ\nee\nYes\nはなせません\nhanasemasen\nCan’t speak [hanasu]\nわたしは よく はなせません\nwatashi wa yoku hanasemasen\ni can’t speak very well\nはなします\nhanashimasu\nTo speak [hanasu]\nあなたは にほんごが よく はします\nanata wa nihongo ga yoku hanashimasu\nyou speak Japanese very well\nそして\nsoshite\nAnd\nそして わかりません\nsoshite wakarimasen\nand i don’t understand\nどこ\ndoko\nWhere?\nどおり\ndoori\nAvenue\nひびや どおりは どこ ですか\nHibiya doori wa doko desu ka\nwhere is Hibiya avenue?\nここ\nkoko\nHere\nひびや どおりは ここ です ここ ですか\nhibiya doori wa koko desu koko desu ka\nHibiya avenue is here is it here?\nあそこ\nasoko\nOver there\nあそこ じゃ ありません\nasoko ja arimasen\nit’s not over there
!Lesson One\n\n!!Dialog :\n!!!Pinyin : \nduì bù qǐ qǐng wèn nǐ huì shuō yīng wén ma\nbù huì wǒ bù huì shuō yīng wén\nwǒ huì shuō yī diǎn ér (dian+er=diar) pǔ tōng huà\nnǐ shì měi guó rén ma\nshì wǒ shì měi guó rén\n!!!Simplifed\nduì bù qǐ qǐng wèn nǐ huì shuō yīng wén ma\n对 不 起, 请 问 你 会 说 英 文 吗?\nbù huì wǒ bù huì shuō yīng wén\n不 会, 我 不 会 说 英 文。\nwǒ huì shuō yī diǎn ér (dian+er=diar) pǔ tōng huà\n我 会 说 一 点 儿 普 通 话。\nnǐ shì měi guó rén ma\n你 是 美 国 人 吗?\nshì wǒ shì měi guó rén\n是, 我 是 美 国 人\n\n!!!Traditionnal\nduì bù qǐ qǐng wèn nǐ huì shuō yīng wén ma\n對 不 起﹐ 請 問 你 會 說 英 文 嗎﹖\nbù huì wǒ bù huì shuō yīng wén\n不 會﹐ 我 不 會 說 英 文。\nwǒ huì shuō yī diǎn ér (dian+er=diar) pǔ tōng huà\n我 會 說 一 點 兒 普 通 話。\nnǐ shì měi guó rén ma\n你 是 美 國 人 嗎﹖\nshì wǒ shì měi guó rén\n是﹐ 我 是 美 國 人。\n\n!!Vocabulary :\n|!Simplified|!traditional|!pin-yin|!approximative|!traduction|\n|[[对不起]]|[[對不起]]|duì bù qǐ|dway-bo-chee|excuse me|\n|[[请问]]|[[請]][[ 問]]|qǐng wèn|ching wun|please let me ask|\n|[[我]]|[[我]]|wǒ|wor|I|\n|[[你]]|[[你]]|nǐ|nee|You|\n|[[不]]|[[不]]|bù|boh|Can|\n|[[]]|[[]]|\n\n\n\n\nw0 (wor) I 我\n\nn& (nee) you 你\n\nb] (boh) not 不\n\nhu* (hway) can, (also ‘yes I can’) 会\n\nshu8 (shoar) to speak 说\n\nY^ng W7n (ying wun) English 英文\n\nM6igu9 (mayg-wor) America 美国\n\nr5n (run) person 人\n\nP}t8nghu3 (poh-tong-hwah) Mandarin, (literally ‘the common language’) 普通话\n\ny*di2r (ee diar) a little 一点儿\n\nma (mah) (yes/no question particle – no literal meaning) 吗\n\nsh* (shuh) to be 是\n\n[img[Nouveau/Bidule.png]]\n
!Volume 1 Lesson 2\n\n!!Dialog :\n!!!Pinyin : \nduì bù qǐ qǐng wèn nǐ huì shuō pǔ tōng huà ma ﹖\nwǒ huì shuō yī diǎn ér\nnǐ shì měi guó rén ma\nshì nǐ huì shuō yīng wén ma\nbù huì wǒ bù huì shuō yīng wén\n\n!!!Simplifed\nduì bù qǐ qǐng wèn nǐ huì shuō pǔ tōng huà ma ﹖\n[[对不起]][[请问]][[你]][[会说]][[普通话]][[吗]]\nwǒ huì shuō yī diǎn ér\n[[我]][[会]][[说]][[一点儿]]。\nnǐ shì měi guó rén ma\n[[你]][[ 是]][[美国]][[人]][[吗]]?\nshì nǐ huì shuō yīng wén ma\n是, 你 会 说 英文 吗?\nbù huì wǒ bù huì shuō yīng wén\n不会,我不会说英文。\n\n!!!Traditionnal\nduì bù qǐ qǐng wèn nǐ huì shuō pǔ tōng huà ma ﹖\n對 不 起﹐ 請 問﹐ 你 會 說 普 通 話 嗎\nwǒ huì shuō yī diǎn ér\n我 會 說 一 點 兒。\nnǐ shì měi guó rén ma\n你 是 美 國 人 嗎﹖\nshì nǐ huì shuō yīng wén ma\n是﹐ 你 會 說 英 文 嗎﹖\nbù huì wǒ bù huì shuō yīng wén\n不 會﹐ 我 不 會 說 英 文。\n\n\n!!Vocabulary :\n|!Simplified|!traditional|!pin-yin|!approximative|!traduction|\n|[[对不起]]|[[對不起]]|duì bù qǐ|dway-bo-chee|excuse me|\n|[[请问]]|[[請]][[ 問]]|qǐng wèn|ching wun|please let me ask|\n|[[我]]|[[我]]|wǒ|wor|I|\n|[[你]]|[[你]]|nǐ|nee|You|\n|[[不]]|[[不]]|bù|boh|Can|\n|[[]]|[[]]|\n\nh2o (how) well, good, OK 好\n\nn& h2o (nee-how) hello 你好\n\nn& h2o ma? (nee-how-mah) how are you? 你好吗\n\nh5n h2o (hun-how) very well 很好\n\nxi7xie (shershyeh) thanks 谢谢\n\nz3iji3n (dsai jee-an) goodbye 再见\n\nde (duh) (no literal meaning – see example) 得\n\nExample Sentence\n\nW0 shu8 de b] h2o - I don’t speak well. 我说得不好
!Lesson One\n\n!!Dialog :\n!!!Pinyin : \nduì bù qǐ qǐng wèn nǐ huì shuō yīng wén ma\nbù huì wǒ bù huì shuō yīng wén\nwǒ huì shuō yī diǎn ér (dian+er=diar) pǔ tōng huà\nnǐ shì měi guó rén ma\nshì wǒ shì měi guó rén\n!!!Simplifed\nduì bù qǐ qǐng wèn nǐ huì shuō yīng wén ma\n对 不 起, 请 问 你 会 说 英 文 吗?\nbù huì wǒ bù huì shuō yīng wén\n不 会, 我 不 会 说 英 文。\nwǒ huì shuō yī diǎn ér (dian+er=diar) pǔ tōng huà\n我 会 说 一 点 儿 普 通 话。\nnǐ shì měi guó rén ma\n你 是 美 国 人 吗?\nshì wǒ shì měi guó rén\n是, 我 是 美 国 人\n\n!!!Traditionnal\nnǐ hǎo\n[[你]] 好。\nnǐ hǎo\n你 好。\nnǐ huì shuō pǔ tōng huà ma\n你 會 說 普 通 話 嗎﹖\nwǒ huì shuō yī diǎn ér wǒ shuō de bù hǎo\n我 會 說 一 點 兒﹐ 我 說 得 不 好。\nnǐ shì měi guó rén ma\n你 是 美 國 人 嗎﹖\nshì\n是。\nkě shì nǐ pǔ tōng huà shuō de hěn hǎo\n可 是﹐ 你 普 通 話 說 得 很 好。\n\n!!Vocabulary :\n|!Simplified|!traditional|!pin-yin|!approximative|!traduction|\n|[[对]][[不]][[起]]|對不起|duì bù qǐ|dway-bo-chee|excuse me|\n|[[请]][[问]]|[[請]][[ 問]]|qǐng wèn|ching wun|please let me ask|\n|[[我]]|[[我]]|wǒ|wor|I|\n|[[你]]|[[你]]|nǐ|nee|You|\n|[[不]]|[[不]]|bù|boh|Can|\n|[[]]|[[]]|\n\n\n\n\nw0 (wor) I 我\n\nn& (nee) you 你\n\nb] (boh) not 不\n\nhu* (hway) can, (also ‘yes I can’) 会\n\nshu8 (shoar) to speak 说\n\nY^ng W7n (ying wun) English 英文\n\nM6igu9 (mayg-wor) America 美国\n\nr5n (run) person 人\n\nP}t8nghu3 (poh-tong-hwah) Mandarin, (literally ‘the common language’) 普通话\n\ny*di2r (ee diar) a little 一点儿\n\nma (mah) (yes/no question particle – no literal meaning) 吗\n\nsh* (shuh) to be 是\n\n[img[Nouveau/Bidule.png]]\n\n1-03\nnǐ hǎo\n[[你]] 好。\nnǐ hǎo\n你 好。\nnǐ huì shuō pǔ tōng huà ma\n你 會 說 普 通 話 嗎﹖\nwǒ huì shuō yī diǎn ér wǒ shuō de bù hǎo\n我 會 說 一 點 兒﹐ 我 說 得 不 好。\nnǐ shì měi guó rén ma\n你 是 美 國 人 嗎﹖\nshì\n是。\nkě shì nǐ pǔ tōng huà shuō de hěn hǎo\n可 是﹐ 你 普 通 話 說 得 很 好。\n\n!vocabulary\nZhonghuo: China\nZhonguoren : Chinese\nNo:\nNi ne : how about you? 你 呢\nhow about : ne \nbut : kashu ke3shi4 = 可是 = but\n\n!grammar\nthankyou: XieXieNi\nwobushuzongualen:\nnibushuezhongguolen\n\nwo bushu zhonghuolen
1-04\nduì bù qǐ qǐng wèn nǐ shì zhōng guó rén ma\n對 不 起﹐ 請 問﹐ 你 是 中 國 人 嗎﹖\nshì wǒ shì zhōng guó rén nǐ ne\n是﹐ 我 是 中 國 人﹐ 你 呢﹖\nwǒ shì měi guó rén\n我 是 美 國 人。\nkě shì nǐ huì shuō pǔ tōng huà\n可 是﹐ 你 會 說 普 通 話。\nwǒ huì shuō yī diǎn ér wǒ shuō de bù hǎo\n我 會 說 一 點 兒﹐ 我 說 得 不 好。\nnǐ pǔ tōng huà shuō de hěn hǎo\n你 普 通 話 說 得 很 好。\nxiè xiè nǐ\n謝 謝 你。\n\n!Dialog\n\n!Vocabulary\nNimingpai\nshemma: thats \nshueyuen : college \nroad : lu lu4 = 路 = road\nwhere : nar\ntsai : located\nstreet : xie \nshang an Xie : long peace chang2 an1 = 长安 = long peace\nming2 bai2 = 明白 = understand (a situation)\nnar3 = 哪儿 = where\nnar4 = 那儿 = over there\njar : here \noverthere : \n!grammar\nbushuhenhao\nNimingpai : understand a situation(not a language)\nniputonghuashuadehenhao : you speak mandarin very well\nwobumingpainishuoshenma: I dont understand that you say\nshueyuenlu zhai nar\nnot a yes no question \nzhai jar : located here\nshuzhaijarma: it's a yes noquestion\nresponse : shuzhaijar yes it's located herr\nnegative : bushuzhaijar : it's not located here
1-05\nduì bù qǐ qǐng wèn xué yuàn lù zài nǎ ér (na+er=nar)\n對 不 起﹐ 請 問﹐ 學 院 路 在 哪 兒﹖\nzài nà ér (na+er=nar)\n在 那 兒。\ncháng ān jiē ne shì zài zhè ér (zhe+er=zher) ma\n長 安 街 呢﹖ 是 在 這 兒 嗎﹖\nshì shì zài zhè ér\n是﹐ 是 在 這 兒。\nnǐ huì shuō yīng wén ma\n你 會 說 英 文 嗎﹖\nbù huì wǒ bù huì shuō yīng wén zài jiàn\n不 會﹐ 我 不 會 說 英 文。 再 見。\nzài jiàn\n再 見。\nwǒ bù míng bái nǐ shuō shén me\n( 我 不 明 白 你 說 甚 麼)\n\n!!vocabulary\njudao: know\nshian: would like\nshi: eat \nher : drink \nidianrdongshi: something (a little thing)\n!!grammar\nwo bujudao\nwo shian\nnishianshuidiardonshi: wouldyou like to eat something\n\n\n
1-06\nnǐ hǎo\n你 好。\nnǐ hǎo\n你 好。\nwǒ xiǎng chī yī diǎn ér dōng xi nǐ ne\n我 想 吃 一 點 兒 東 西﹐ 你 呢﹖\nwǒ yě xiǎng chī yī diǎn ér dōng xi\n我 也 想 吃 一 點 兒 東 西。\nnǐ xiǎng hē yī diǎn ér dōng xi ma\n你 想 喝 一 點 兒 東 西 嗎﹖\nxiǎng wǒ xiǎng hē yī diǎn ér dōng xi\n想﹐ 我 想 喝 一 點 兒 東 西。\nqù nǎ ér hē\n去 哪 兒 喝﹖\nqù cháng ān jiē\n去 長 安 街。\n\n!Vocabulary\nni3 nar4 = 你那儿 = your place\nqu4 wo3 nar4 = 去我那儿 = to my place\nshen2 me shi2 hou3 = 什么时候 = when?\nye3 = 也 = too\nxian4 zai4=现在=now\n\n\n
1-07\nnǐ xiǎng shén me shí hòu chī xiàn zài ma\n你 想 甚 麼 時 候 吃﹖ 現 在 嗎﹖\nwǒ xiǎng guò yī huì ér (hui+er=huir) chī kě shì wǒ xiǎng xiàn\n我 想 過 一 會 兒 吃。 可 是 我 想 現\nzài hē yī diǎn ér dōng xi\n在 喝 一 點 兒 東 西。\nnǐ xiǎng qù nǎ ér hē\n你 想 去 哪 兒 喝﹖\nwǒ bù zhī dào\n我 不 知 道。\nnǐ xiǎng qù wǒ nà ér hē ma\n你 想 去 我 那 兒 喝 嗎﹖\nwǒ xiǎng qù kā fēi tīng hē\n我 想 去 咖 啡 廳 喝。
1-08\nwáng xiǎo jiě nǐ xiǎng xiàn zài chī yī diǎn ér dōng xi ma\n王 小 姐﹐ 你 想 現 在 吃 一 點 兒 東 西 嗎﹖\nxiè xiè nǐ lǐ xiān shēng wǒ bù xiǎng xiàn zài\n謝 謝 你﹐ 李 先 生﹐ 我 不 想 現 在\nchī kě shì wǒ xiǎng hē yī diǎn ér dōng xi\n吃。 可 是﹐ 我 想 喝 一 點 兒 東 西。\nhǎo nǐ xiǎng hē shén me ne\n好﹐ 你 想 喝 甚 麼 呢﹖\nyī diǎn ér chá bù yī diǎn ér pí jiǔ\n一 點 兒 茶﹐ 不﹐ 一 點 兒 啤 酒。\nwǒ yě xiǎng hē yī diǎn ér pí jiǔ xiǎo jiě wǒ\n我 也 想 喝 一 點 兒 啤 酒﹐ 小 姐﹐ 我\nxiǎng yào liǎng bēi pí jiǔ\n想 要 兩 杯 啤 酒。\nxiǎo jiě\n(WAITRESS 小 姐)\n\n!vocabulary\nfan4 dian4 = 饭店 = restaurant, hotel \ngen1 = 跟 = with\ngen1 shei2 yi4 qi3 = 跟谁一起 = along with whom?\ngen1 ni3 yi4 qi3 = 跟你一起 = along with you\nhai2 shi4 = 还是 = or (in questions)\nbei1 = 杯 = glass, container of liquid\njiu3 dian4= 酒店 = hotel\nliang3 = 两 = 2\nmai3 = 买 = buy\nwu3 fan4 = 午饭 = lunch
1-09\nwáng xiǎo jiě nǐ hǎo\n王 小 姐﹐ 你 好。\nnǐ hǎo\n你 好。\nwáng xiǎo jiě nǐ xiǎng xiàn zài zuò shén me\n王 小 姐﹐ 你 想 現 在 做 甚 麼﹖\nwǒ bù zhī dào nǐ ne\n我 不 知 道﹐ 你 呢﹖\nwǒ xiǎng xiàn zài chī wǔ fàn nǐ xiǎng gēn wǒ yī\n我 想 現 在 吃 午 飯﹐ 你 想 跟 我 一\nqǐ chī ma\n起 吃 嗎﹖\nxiǎng kě shì wǒ xiǎng qù běi jīng fàn diàn chī\n想﹐ 可 是﹐ 我 想 去 北 京 飯 店 吃\nhǎo ma\n﹐ 好 嗎﹖\nhǎo wǒ yě xiǎng qù běi jīng fàn diàn chī\n好﹐ 我 也 想 去 北 京 飯 店 吃。
1-12\nqǐng wèn shì wáng xiǎo jiě ma\n請 問﹐ 是 王 小 姐 嗎﹖\nshì wǒ shì\n是﹐ 我 是。\nwǒ shì lǐ míng wáng xiǎo jiě nǐ jīn tiān wǎn\n我 是 李 明﹐ 王 小 姐﹐ 你 今 天 晚\nshàng xiǎng gēn wǒ yī qǐ chī wǎn fàn ma\n上 想 跟 我 一 起 吃 晚 飯 嗎﹖\njīn tiān wǎn shàng bù hǎo míng tiān wǎn shàng hǎo ma\n今 天 晚 上 不 好﹐ 明 天 晚 上 好 嗎﹖\nhǎo jǐ diǎn zhōng\n好﹐ 幾 點 鐘﹖\nqī diǎn zhōng hǎo ma\n七 點 鐘﹐ 好 嗎﹖\nduì bù qǐ qī diǎn zhōng bù xíng\n對 不 起﹐ 七 點 鐘 不 行。\nnà me bā diǎn zhōng hǎo ma\n那 麼﹐ 八 點 鐘﹐ 好 嗎﹖\nhǎo míng tiān wǎn shàng bā diǎn zhōng qù wǒ nà ér\n好﹐ 明 天 晚 上 八 點 鐘﹐ 去 我 那 兒。\nhǎo míng tiān jiàn\n好﹐ 明 天 見。\nmíng tiān jiàn\n明 天 見。\n\nshi2 = 十 = 10\nshi2 yi1 = 十一 = 11\nshi2 er4 = 十二 = 12\nqian2 = 钱 = money\nren2 min2 bi4 = 人民币 = Chinese currency\ner4 = 二 = 2 (in counting and maths)
wáng xiǎo jiě nǐ hǎo\n王 小 姐﹐ 你 好。\nlǐ xiān shēng nǐ hǎo\n李 先 生﹐ 你 好。\nwáng xiǎo jiě nǐ jīn tiān wǎn shàng xiǎng zuò\n王 小 姐﹐ 你 今 天 晚 上 想 做\nshén me\n甚 麼﹖\njīn tiān wǎn shàng wǒ bù zhī dào\n今 天 晚 上﹐ 我 不 知 道。\nwǒ xiǎng liù diǎn zhōng gēn nǐ yī qǐ chī wǎn fàn\n我 想 六 點 鐘 跟 你 一 起 吃 晚 飯﹐\nhǎo ma\n好 嗎﹖\nbù hǎo wǒ liù diǎn zhōng yào gēn chén xiǎo jiě yī\n不 好﹐ 我 六 點 鐘 要 跟 陳 小 姐 一\nqǐ chī wǎn fàn\n起 吃 晚 飯。\nnà me nǐ xiǎng jīn tiān wǎn shàng hē yī diǎn ér\n那 麼﹐ 你 想 今 天 晚 上 喝 一 點 兒\nshén me ma\n甚 麼 嗎﹖\nhǎo kě shì wǒ xiǎng qù běi jīng fàn diàn hē\n好﹐ 可 是﹐ 我 想 去 北 京 飯 店 喝。\nhǎo jǐ diǎn zhōng\n好﹐ 幾 點 鐘﹖\njiǔ diǎn zhōng huò zhě shí diǎn zhōng hǎo ma\n九 點 鐘 或 者 十 點 鐘﹐ 好 嗎﹖\nhǎo shí diǎn zhōng zài nǐ nà ér zài jiàn\n好﹐ 十 點 鐘 在 你 那 兒﹐ 再 見。\nqǐng tīng zhè duàn duì huà\n( 請 聽 這 段 對 話)
1-14\nqǐng wèn nǐ yǒu méi yǒu měi guó bào zhǐ\n請 問﹐ 你 有 沒 有 美 國 報 紙﹖\nyǒu nà\n有﹐ 吶。\nduō shǎo qián\n多 少 錢﹖\nbā kuài rén mín bì\n八 塊 人 民 幣。\nshì bú shì shí bā kuài rén mín bì\n是 不 是 十 八 塊 人 民 幣﹖\nbú shì shí bā kuài shì bā kuài\n不 是 十 八 塊﹐ 是 八 塊。\nxiè xiè nǐ nà bā kuài rén mín bì\n謝 謝 你﹐ 吶﹐ 八 塊 人 民 幣。
CASE 25. KYOZAN'S SERMON FROM THE THIRD SEAT\n\nIn a dream Kyozan went to Maitreya's Pure Land and sat in the third seat. A monk there beat the gavel and said, "Today the one in the third seat will give a sermon." Kyozan arose, hit the gavel and said,"The truth of Mahayana is beyond any verbal expression! Listen, listen!"\n\nMumon's Comments:\nYou tell me, did Kyozan preach, or did he not? If he opens his mouth, he is lost. If he seals his mouth, he is lost, too. Whether he opens or seals his mouth, Kyozan is 108 thousand miles away from truth.\n\nIn the bright daylight,\nAnd yet in a dream he talks a dream.\nIndeed a possessed word, a possessed word,\nHe is deceiving the entire crowd.
!Python\n[[Programmation jeux vidéo]]\n[[Liens sur python]]\n\n!Html Javascript
\nQuand je parle au personne qui veulent dévellopper des jeux video, la première chose que j'entends est "comment on fait un jeu ?" ou je voudrais faire un jeu comme Quake/Everquest/Starcraft et ..". la première est un tombeau de réponse, car il y a trop de possibilité qui sont bien trop compliqué. \nLa seconde est encore plus irréaliste. Starcraft et autre sont fait par des équipe de professionnel qui ont des budgets de plusieur millions de dollars. En plus, ces jeux sont faits par des gens qui ont beaucoup d'expérience dans la création de jeux. Il ne font pas cela pour le fun puis décide d'en faire un hit avec des millions de jeux. Il ont commencé petit et travailler de leur manière. Il est important pour chauq e personne qui veut travailler dans le jeux video doit se comprendr, se repeter, se repéter\n\n\nThe second, however, falls into just being unrealistic in expectations. Starcraft, Everquest and Quake were all made by teams of professionals who had budgets usually million dollar plus. More importantly though, all of these games were made by people with a lot of experience at making games. They did not just decide to make games and turned out mega-hit games, they started out small and worked their way up. This is the point that anyone who is interested in getting into game development needs to understand and repeat, repeat, repeat until it becomes such a part of your mindset that you couldn�t possibly understand life without this self evident, universal truth.\n\nUntil you understand that all skills in game development are learned by experience, (meaning to start very small and working your way up) you will be absolutely doomed to never finish your projects. Even the infinitesimal number of teams that do manage to finish a non-trivial project before they have made any smaller ones have to learn incrementally, it just takes them many times longer than if they had started out with smaller projects.\n \n\nQuake 3: Arena\n\n \nComment je commence \n\nun seule réponse : Tetris !\n\nTetris est le meilleur jeux pour commence votre voyage pour devenir un dieu de la programmation. Pourquoi , Parce que tetris contient toutes les bases du jeux video. et peut etre obtenue avec un peu de travail. Vous n'avez pas besoin d'être un grand artiste pour faire un joli tetris. n'imprte qui peu dessiner un bloc, grosso modo toutes les personnes qui possède un paint, peut faire un version commercial potable.\nL'un des gros avantage de tetris. non seulement c'est pleinenement fonctionnel, mais c'est fun et assez addictif. les bloc sont des blocs quel que soit qui le dessine et le tertramino reste des ensemble de quatre bloc\n\nLe tretris a toute les compsant individuel . c'est une boucle de jeux(il ne fait que répéter la meme chose jusqu'a ce que l'on quitte le programme.\nLa boucle est simple \ntant que \n*Je regarde les entrèes\n* je traite les entrée ci dessus\n*je remet a jour les sprites (les tetramino qui tombent)\n*enfin je verifie qu'il n'y pas de perte\n\ntout les jeux font cela ! alors l'apprendre une bonne fois pour toute est extrémement important. cela vous donnera une bonne idée de la durée de devellloppement d'un jeux. car les futur jeux seront probablement plus complexe ! \n\npetite annecdocte : \nTetris est protége .. bonc il faudra ruser i vous voulez distribuer otre jeux !\n\n\nAprès ? \n \n\nWhat's next?\n\nA Breakout clone called Manic Ball\n \n\n \n \n\nAfter you have totally, completely, absolutely finished your version Tetris, you are ready for your next challenge: Breakout.\n\nBreakout is also a similar game, but it adds in much more advanced collision detection than was necessary in Tetris. You will also need to add some simple deflection physics of the ball rebounding off different portions of the paddle and the blocks.\n\nLevel layout also becomes an issue in Breakout, and in order to have more than one level you will need to come up with a way to save the maps. This deals with another component found in all larger games, which is saving and loading resources and switching levels.\n\nAfter you finish your Breakout masterpiece you should move on to making Pac-Man. Pac-Man is an evolutionary step because it adds in the element of enemy artificial intelligence (AI). You may not have been aware of this, but in the original Pac-Man the four different ghosts had different goals to trying to defeat you as a team. The aggressor would try to follow the shortest path to you, making you directly avoid him. The interceptor would try to go to a junction that was closest to where you would have to move to avoid the aggressor. A second interceptor would try to stay more towards the middle and try to cut you off from using the tunnel through the sides. The last ghost would sort of wander aimlessly about which often kept him staying in a section you needed to finish the map.\n\nThis kind of detailed AI was quite advanced for games of that time, and should give you a good challenge for your first game with enemy AI.\n\nPac-Man also increases the complexity of maps, and adds a good deal more flexibility for using sounds, as sound was certainly a crucial elements to the success of Pac-Man. (After all, what would Pac-Man be without some sort of "wakka-wakka" sound?)\n \n\nPac-Man. A real classic.\n\nSuper Mario Brothers 2\n \n\nThe last game I suggest you should create is a side scroller, such as Super Mario Brothers, where you can jump on multiple platforms, shoot, duck and interact with enemies. As there is added art involved in this game, I would suggest looking in to using SpriteLib for some free and easy to use artwork, which is available at: http://www.arifeldman.com/free/spritelib.html\n\nSide scrollers introduce the possibility of added enemy AI complexity through the use of enemy bosses which have patterns you must learn to beat, as well an added screen complexity. Now you must make a screen that is capable of scrolling in at least two directions, if not four, and deal with screen clipping, which can have a bit of a learning curve. You must also work on the physics of any jumping, bouncing of the character or shooting projectiles.\n\nThere will additionally need to be a lot more enemies than before, and you will need to keep track of their current game state (alive/dead, active/inactive), by whether they are on the screen or have already been dealt with. The level complexity and map/character storage complexity will have also increased and you will most certainly need to make a level editor at this point.\n\nThe level editor should be capable of placing tiles, scrolling through tiles, scrolling over the map, choosing tiles as brushes, cycling through the brushes, cutting and pasting, an undo, and placing enemies. If you decide to skip writing any of these, you will most likely feel sorry about it, and if you have an artist or level designer, they will probably not be very happy with you either (how would YOU feel if you had to go through someone�s text files containing a bunch of numbers and commas to edit a level?). I would also suggest making back ups of previously saved maps, as it is often easier to just back things up by versions, than redrawing them.\n\nFinally, the side scroller has a real victory condition! When you get to the end of the side scroller, you have actually GONE somewhere, so you can add on a story to progress through the game as well (and don�t forget some sort of fireworks on the screen for the end of a level, so that the player has a sense of accomplishment and a REAL show of fireworks for beating the game� merely putting the words "You Have Won!" on the screen when a player has spent endless hours trying to beat your game is anti-climatic).\n\n \n\nGet Out The Polish�\n\nFinishing a game does not merely mean you get it to a point where it is playable, and then move on, this is not a finished game. A finished game will have an opening screen, a closing screen, menu options (if applicable, at least instructions on how to play and start), introduction screens to playing, reward screens and a score board (where applicable).\n\nIf you couldn't put your game in an 80's arcade game and not be able to tell it doesn't belong just by the modes it goes through (minus the attract mode or demo mode), then your game is not finished.\n\nThere is a big difference between a game that is "bare bones", and a game you have put all the finishing touches on. This difference will be a matter of a couple of days to two weeks (depending on the size of the game). It will get increasingly (sometimes exponentially) more involved as you move from Tetris to Breakout and so on.\n\nThe result, though, will be very important, both to terms of your understanding game development, and your own pride in your work and satisfaction/fulfillment. (Accomplishment does wonders for self-esteem!)\n\nIt�s not easy to show people your game and have to constantly tell them to overlook different things and feel the same as if they picked it up and had no problems moving through it and everything was well presented and complete feeling. Other game developers are a bit more forgiving, since they know the process.\n\nMost importantly though, you will learn all the details that go into really finishing a game. If you stop at just working gameplay, you will still miss out on the details of wrapping things up, which will leave a blank spot in your mind when trying to plan larger projects in the future.\n \n\nGalaga\nEverything explained at a glance\n\n \n\n \n\nBut, these games are stupid!\n\nActually, these games clearly show the basis for ALL game's gameplay. Throw a fancy 3D interface over a shooter and it�s still a shooter. You could create the same game in a 2D overhead view and the gameplay would be coded exactly the same.\n\nIs it stupid to be able to make a game with EXACTLY the same controls, responses and enemies as Quake? If you remove the 3D interface, and look at what is really happening from a directly overhead view, does it still seem as out of reach?\n\nEven so, this is not a beginning project. There are too many elements that need to be developed and refined for a first project, so I strongly urge you to follow the order of games I suggest to gradually build up your understanding of gamedevelopment. (When you learned how to swim, did you IMMEDIATELY start out with a high dive into the deep water? NO! You start in the shallow end, you learn to dog paddle, and progress from there.)\n\nOne thing that you need to clarify to yourself before starting anything, is what you want out of it. Do you want to make games, or just duplicate the technology in Quake? If all you are interested in is the technology, then skip all the games stuff and get started on graphics technology.\n \n\nGauntlet\n\nIf you are really interested in making games, then you need to separate your desire to create the next cutting edge, hard core game, and focus on building your ability to do so. The best way to do that is through actually making and (more importantly) finishing games, which is what following this path (or a similar one) will give you experience in.\n\n \n\nBe proud of your games!\n\nYou don�t hear people in college embarrassed about being in college because they don't have a job yet. You are learning, and making even a simple game is hard, especially if you want it done WELL. This is shown clearly by all the people who have NOT made even simple games but talk about it constantly. Once you have finished a game, consider yourself to have more of a track record than anyone who have not finished a game even if their idea sounds phenomenal and like it's up there with the latest cutting edge games. If you can't play it, it�s not a game.\n\nWhen you have a finished product you can show, you need to accept that for what it is, not what it isn't or compare it to people with 5+ years of experience and million dollar budgets who work on games full time.\n\n \n\nI made my game, now where's my Ferrari?\nSorry, one game, two games, five games probably won't cut it. Last year there were 3,500 games released on the PC, and only a few handfuls made back a large portion of cash. Most of those that did weren't made by small groups who were self-funded, they were funded by large publishers and probably had multi-million dollar budgets, and definitely near or well over million dollar advertising campaigns. This isn't a world you can't join though, it just takes a good deal of time and experience and track record of making quality games, that hopefully sell well, to give publishers confidence in your team, so that they will entrust you with this kind of financial responsibility. \n\nDecisions, decisions.\n\nHowever, there is more to making a living of games than the multi-million dollar budgets and I strongly suggest you take a look at the other things as well. There is nothing bad or embarrassing about making budget games, they can be just as or more fun than the high budget commercial games, and it is a lot easier to get publisher to trust you with smaller budgets. On top of that, you don�t have to spend years working on the same project, and if it doesn't go over well, you don�t have to feel as much loss with it.\n\nJust have an understanding of what you really want out of making games and then concentrate on making that come true.
Publishing the Sutras\n\nTetsugen, a devotee of Zen in Japan, decided to publish the sutras, which at that time were available only in Chinese. The books were to be printed with wood blocks in an edition of seven thousand copies, a tremendous undertaking.\n\nTetsugen began by traveling and collecting donations for this purpose. A few sympathizers would give him a hundred pieces of gold, but most of the time he received only small coins. He thanked each donor with equal gratitude. After ten years Tetsugen had enough money to begin his task.\n\nIt happened that at that time the Uji River overflowed. Famine followed. Tetsugen took the funds he had collected for the books and spent them to save others from starvation. Then he began again his work of collecting.\n\nSeveral years afterwards an epidemic spread over the country. Tetsugen again gave away what he had collected, to help his people.\n\nFor a third time he started his work, and after twenty years his wish was fulfilled. The printing blocks which produced the first edition of sutras can be seen today in the Obaku monastery in Kyoto.\n\nThe Japanese tell their children that Tetsugen made three sets of sutras, and that the first two invisible sets surpass even the last.\n
!Introduction python\n!pourquoi python\n!les chemins\n!Initialiser Pygame\n!La boucle de base de tout les jeux vidéos\n!les méchants\n!la physique\n!la détection de collision\n!les balles\n!!générer des labyrinthes\n!les tiles\n!les jeux de plateforme\n!les bloc qui tombent\n!les arbre de décision\n!l'intelligence artificiels\n!les moteurs 3D
/***\n| Name|QuickOpenTagPlugin|\n| Description|Changes tag links to make it easier to open tags as tiddlers|\n| Version|3.0 ($Rev: 1845 $)|\n| Date|$Date: 2007-03-16 15:19:22 +1000 (Fri, 16 Mar 2007) $|\n| Source|http://mptw.tiddlyspot.com/#QuickOpenTagPlugin|\n| Author|Simon Baird <simon.baird@gmail.com>|\n| License|http://mptw.tiddlyspot.com/#TheBSDLicense|\n***/\n//{{{\nconfig.quickOpenTag = {\n\n dropdownChar: (document.all ? "\su25bc" : "\su25be"), // the little one doesn't work in IE?\n\n createTagButton: function(place,tag,excludeTiddler) {\n // little hack so we can to <<tag PrettyTagName|RealTagName>>\n var splitTag = tag.split("|");\n var pretty = tag;\n if (splitTag.length == 2) {\n tag = splitTag[1];\n pretty = splitTag[0];\n }\n \n var sp = createTiddlyElement(place,"span",null,"quickopentag");\n createTiddlyText(createTiddlyLink(sp,tag,false),pretty);\n \n var theTag = createTiddlyButton(sp,config.quickOpenTag.dropdownChar,\n config.views.wikified.tag.tooltip.format([tag]),onClickTag);\n theTag.setAttribute("tag",tag);\n if (excludeTiddler)\n theTag.setAttribute("tiddler",excludeTiddler);\n return(theTag);\n },\n\n miniTagHandler: function(place,macroName,params,wikifier,paramString,tiddler) {\n var tagged = store.getTaggedTiddlers(tiddler.title);\n if (tagged.length > 0) {\n var theTag = createTiddlyButton(place,config.quickOpenTag.dropdownChar,\n config.views.wikified.tag.tooltip.format([tiddler.title]),onClickTag);\n theTag.setAttribute("tag",tiddler.title);\n theTag.className = "miniTag";\n }\n },\n\n allTagsHandler: function(place,macroName,params) {\n var tags = store.getTags();\n var theDateList = createTiddlyElement(place,"ul");\n if(tags.length == 0)\n createTiddlyElement(theDateList,"li",null,"listTitle",this.noTags);\n for (var t=0; t<tags.length; t++) {\n var theListItem = createTiddlyElement(theDateList,"li");\n var theLink = createTiddlyLink(theListItem,tags[t][0],true);\n var theCount = " (" + tags[t][1] + ")";\n theLink.appendChild(document.createTextNode(theCount));\n var theDropDownBtn = createTiddlyButton(theListItem," " +\n config.quickOpenTag.dropdownChar,this.tooltip.format([tags[t][0]]),onClickTag);\n theDropDownBtn.setAttribute("tag",tags[t][0]);\n }\n },\n\n // todo fix these up a bit\n styles: [\n"/*{{{*/",\n"/* created by QuickOpenTagPlugin */",\n".tagglyTagged .quickopentag, .tagged .quickopentag ",\n" { margin-right:1.2em; border:1px solid #eee; padding:2px; padding-right:0px; padding-left:1px; }",\n".quickopentag .tiddlyLink { padding:2px; padding-left:3px; }",\n".quickopentag a.button { padding:1px; padding-left:2px; padding-right:2px;}",\n"/* extra specificity to make it work right */",\n"#displayArea .viewer .quickopentag a.button, ",\n"#displayArea .viewer .quickopentag a.tiddyLink, ",\n"#mainMenu .quickopentag a.tiddyLink, ",\n"#mainMenu .quickopentag a.tiddyLink ",\n" { border:0px solid black; }",\n"#displayArea .viewer .quickopentag a.button, ",\n"#mainMenu .quickopentag a.button ",\n" { margin-left:0px; padding-left:2px; }",\n"#displayArea .viewer .quickopentag a.tiddlyLink, ",\n"#mainMenu .quickopentag a.tiddlyLink ",\n" { margin-right:0px; padding-right:0px; padding-left:0px; margin-left:0px; }",\n"a.miniTag {font-size:150%;} ",\n"#mainMenu .quickopentag a.button ",\n" /* looks better in right justified main menus */",\n" { margin-left:0px; padding-left:2px; margin-right:0px; padding-right:0px; }", \n"#topMenu .quickopentag { padding:0px; margin:0px; border:0px; }",\n"#topMenu .quickopentag .tiddlyLink { padding-right:1px; margin-right:0px; }",\n"#topMenu .quickopentag .button { padding-left:1px; margin-left:0px; border:0px; }",\n"/*}}}*/",\n ""].join("\sn"),\n\n init: function() {\n // we fully replace these builtins. can't hijack them easily\n window.createTagButton = this.createTagButton;\n config.macros.allTags.handler = this.allTagsHandler;\n config.macros.miniTag = { handler: this.miniTagHandler };\n config.shadowTiddlers["QuickOpenTagStyles"] = this.styles;\n store.addNotification("QuickOpenTagStyles",refreshStyles);\n }\n}\n\nconfig.quickOpenTag.init();\n\n//}}}\n
Real Prosperity\n\nA rich man asked Sengai to write something for the continued prosperity of his family so that it might be treasured from generation to generation.\n\nSengai obtained a large sheet of paper and wrote: "Father dies, son dies, grandson dies."\n\nThe rich man became angry. "I asked you to write something for the happiness of my family! Why do you make such a joke of this?"\n\n"No joke is intended," explained Sengai. "If before you yourself die your son should die, this would grieve you greatly. If your grandson should pass away before your son, both of you would be broken-hearted. If your family, generation after generation, passes away in the order I have named, it will be the natural course of life. I call this real prosperity."\n
Reciting Sutras\n\nA farmer requested a Tendai priest to recite sutras for his wife, who had died. After the recitation was over the farmer asked: "Do you think my wife will gain merit from this?"\n\n"Not only your wife, but all sentient beings will benefit from the recitation of sutras," answered the priest.\n\n"If you say all sentient beings will benefit," said the farmer, "my wife may be very weak and others will take advantage of her, getting the benefit she should have. So please recite sutras just for her."\n\nThe priest explained that it was the desire of a Buddhist to offer blessings and wish merit for every living being.\n\n"That is a fine teaching," concluded the farmer, "but please make one exception. I have a neighbor who is rough and mean to me. Just exclude him from all those sentient beings."\n
/***\n| Name:|RenameTagsPlugin|\n| Description:|Allows you to easily rename or delete tags across multiple tiddlers|\n| Version:|3.0 ($Rev: 1845 $)|\n| Date:|$Date: 2007-03-16 15:19:22 +1000 (Fri, 16 Mar 2007) $|\n| Source:|http://mptw.tiddlyspot.com/#RenameTagsPlugin|\n| Author:|Simon Baird <simon.baird@gmail.com>|\n| License|http://mptw.tiddlyspot.com/#TheBSDLicense|\nRename a tag and you will be prompted to rename it in all its tagged tiddlers.\n***/\n//{{{\nconfig.renameTags = {\n\n prompts: {\n rename: "Rename the tag '%0' to '%1' in %2 tidder%3?",\n remove: "Remove the tag '%0' from %1 tidder%2?"\n },\n\n removeTag: function(tag,tiddlers) {\n store.suspendNotifications();\n for (var i=0;i<tiddlers.length;i++) {\n store.setTiddlerTag(tiddlers[i].title,false,tag);\n }\n store.resumeNotifications();\n store.notifyAll();\n },\n\n renameTag: function(oldTag,newTag,tiddlers) {\n store.suspendNotifications();\n for (var i=0;i<tiddlers.length;i++) {\n store.setTiddlerTag(tiddlers[i].title,false,oldTag); // remove old\n store.setTiddlerTag(tiddlers[i].title,true,newTag); // add new\n }\n store.resumeNotifications();\n store.notifyAll();\n },\n\n storeMethods: {\n\n saveTiddler_orig_renameTags: TiddlyWiki.prototype.saveTiddler,\n\n saveTiddler: function(title,newTitle,newBody,modifier,modified,tags,fields) {\n if (title != newTitle) {\n var tagged = this.getTaggedTiddlers(title);\n if (tagged.length > 0) {\n // then we are renaming a tag\n if (confirm(config.renameTags.prompts.rename.format([title,newTitle,tagged.length,tagged.length>1?"s":""])))\n config.renameTags.renameTag(title,newTitle,tagged);\n\n if (!this.tiddlerExists(title) && newBody == "")\n // dont create unwanted tiddler\n return null;\n }\n }\n return this.saveTiddler_orig_renameTags(title,newTitle,newBody,modifier,modified,tags,fields);\n },\n\n removeTiddler_orig_renameTags: TiddlyWiki.prototype.removeTiddler,\n\n removeTiddler: function(title) {\n var tagged = this.getTaggedTiddlers(title);\n if (tagged.length > 0)\n if (confirm(config.renameTags.prompts.remove.format([title,tagged.length,tagged.length>1?"s":""])))\n config.renameTags.removeTag(title,tagged);\n return this.removeTiddler_orig_renameTags(title);\n }\n\n },\n\n init: function() {\n merge(TiddlyWiki.prototype,this.storeMethods);\n }\n}\n\nconfig.renameTags.init();\n\n//}}}\n\n
Right and Wrong\n\nWhen Bankei held his seclusion-weeks of meditation, pupils from many parts of Japan came to attend. During one of these gatherings a pupil was caught stealing. The matter was reported to Bankei with the request that the culprit be expelled. Bankei ignored the case.\n\nLater the pupil was caught in a similar act, and again Bankei disregarded the matter. This angered the other pupils, who drew up a petition asking for the dismissal of the thief, stating that otherwise they would leave in a body.\n\nWhen Bankei had read the petition he called everyone before him. "You are wise brothers," he told them. "You know what is right and what is not right. You may go somewhere else to study if you wish, but this poor brother does not even know right from wrong. Who will teach him if I do not? I am going to keep him here even if all the rest of you leave."\n\nA torrent of tears cleansed the face of the brother who had stolen. All desire to steal had vanished.\n
Ryonen's Clear Realization\n\nThe Buddhist nun known as Ryonen was born in 1797. She was a graddaughter of the famous Japanese warrior Shingen. Her poetical genius and alluring beauty were such that at seventeen she was serving the empress as one of the ladies of the court. Even at such a youthful age fame awaited her.\n\nThe beloved empress died suddenly and Ryonen's hopeful dreams vanished. She became acutely aware of the impermanency of life in this world. It was then that she desired to study Zen.\n\nHer relatives disagreed, however, and practically forced her into marriage. With a promise that she might become a nun aftr she had borne three children, Ryonen assented. Before she was twenty-five she had accomplished this condition. Then her husband and relatives could no longer dissuade her from her desire. She shaved her head, took the name of Ryonen, which means to realize clearly, and started on her pilgrimage.\n\nShe came to the city of Edo and asked Tetsugya to accept her as a disciple. At one glance the master rejected her because she was too beautiful.\n\nRyonen went to another master, Hakuo. Hakuo refused her for the same reason, saying that her beauty would only make trouble.\n\nRyonen obtained a hot iron and placed it against her face. In a few moments her beauty had vanished forever.\n\nHakuo then accepted her as a disciple.\n\nCommemorating this occasion, Ryonen wrote a poem on the back of a little mirror:\n\nIn the service of my Empress I burned incense to perfume my exquisite clothes,\nNow as a homeless mendicant I burn my face to enter a Zen temple.\n\nWhen Ryonen was about to pass from this world, she wrote another poem:\n\nSixty-six times have these eyes beheld the changing scene of autumn.\nI have said enough about moonlight,\nAsk no more.\nOnly listen to the voice of pines and cedars when no wind stirs.\n
/***\n| Name|SaveCloseTiddlerPlugin|\n| Description|Provides two extra toolbar commands, saveCloseTiddler and cancelCloseTiddler|\n| Version|3.0 ($Rev: 2134 $)|\n| Date|$Date: 2007-04-30 16:11:12 +1000 (Mon, 30 Apr 2007) $|\n| Source|http://mptw.tiddlyspot.com/#SaveCloseTiddlerPlugin|\n| Author|Simon Baird <simon.baird@gmail.com>|\n| License|http://mptw.tiddlyspot.com/#TheBSDLicense|\nTo use these you must add them to the tool bar in your EditTemplate\n***/\n//{{{\nmerge(config.commands,{\n\n saveCloseTiddler: {\n text: 'done/close',\n tooltip: 'Save changes to this tiddler and close it',\n handler: function(e,src,title) {\n config.commands.saveTiddler.handler(e,src,title);\n config.commands.closeTiddler.handler(e,src,title);\n return false;\n }\n },\n\n cancelCloseTiddler: {\n text: 'cancel/close',\n tooltip: 'Undo changes to this tiddler and close it',\n handler: function(e,src,title) {\n config.commands.cancelTiddler.handler(e,src,title);\n config.commands.closeTiddler.handler(e,src,title);\n return false;\n }\n }\n\n});\n\n//}}}\n\n
Hello, and welcome to scriptedfun.com Screencast #1 - Making a Barebones Pygame Program. Today, we will make a program that displays an empty screen. Although it isn’t much, it’s the first step to making a game, and this will serve as the foundation for the pygame programs that we will be making in the future\n\nNous allons faire un programme qui affiche rigouresement rien ! Enfin pas tant que cela, nous allons créer le squelette d'un jeux pygame.\n{{{\nimport pygame\nfrom pygame.locals import *\n}}}\n\nOn utilise pygame donc on veut que python utilise les fonctions implémenter par pygame \n\n{{{ \ndef main():\n pygame.init()\n}}}\n\nIl faut penser cela comme une scène de théâtre, avant de commencer la pièce, il faut que d'abord que le décor soit en place, et les acteurs avec les bons costumes et le bon matériel pour la pièce. \n\ndonc d'abord on importe Pygame\nOn initialise la bibliotecque \npuis on definie la boucle principale \n\n{{\nSCREENRECT = Rect(0, 0, 640, 480)\n}}\n\nla première chose est de définir la taille de notre pièce. comme les écrans d'ordinateur sont rectangulaire nous allons donc prendre un rectangle. Bien que l'on peut prendre de nombreuse definition. un rectangle est definie sous pygame par le \nThen we have to make our window appear. Let us define the variable SCREENRECT, and it will just contain a Rect object defining a rectangle whose upper-left corner is at (0, 0), and whose dimensions are 640 by 480. Having a Rect object to represent the screen will help us later on when we actually have to put things on the screen.\nscreen = pygame.display.set_mode(SCREENRECT.size)\n\nThen, let’s call pygame.display.set_mode, passing to it the size attribute of SCREENRECT, to initialize a 640 by 480 window.\nBy now, we’ve already done what we want - display an empty screen. However, it would be better if we already prepare the stage for our game by adding a basic game loop, so that sprites may be easily added later on.\nWe need to accomplish 4 things:\n\n 1. We have to make a background, keep a copy of it, and display it on the screen.\n 2. We have to define a sprite group which will contain the elements of our game, such as the enemies, the player, etc.\n 3. We have to make sure that the game’s speed is just right by keeping track of time using a pygame Clock object. And finally,\n 4. we need to have a game loop, where all the action in our game will take place.\n\nStep 4 can actually be subdivided into 5 more steps.\n\n 1. We need to read the keyboard and the mouse for input, and act accordingly. Animation takes place in steps 2, 3, and 4.\n 2. We have to clear the sprites. Then,\n 3. we have to update the sprites. This is the part where we make things move, execute enemy AI, etc. Then,\n 4. we redraw the sprites on the background. Over these three steps, movement is achieved. Finally,\n 5. we have to time each loop iteration by using the Clock object we defined earlier to make sure that our game runs at the right speed. For this project, let’s make sure that our program runs at 30 frames per second, just like TV.\n\nif __name__ == ‘__main__’: main()\n\nAt the end of our code, let’s just add this line which will ensure that our program will actually run by calling the main() function.\n# make background\n background = pygame.Surface(SCREENRECT.size).convert()\n background.fill((0, 0, 255))\n screen.blit(background, (0, 0))\n pygame.display.update()\n\nLet’s take a step back and fill in the comments with code.\nFor our background, let us make a pygame Surface object as big as the screen. Then let’s call convert to ensure that’s in the correct pixel format so that things will run fast.\nThen, let’s fill the background with the color blue. We can do this by using the fill command, passing it a triple representing red, green, and blue values from 0 to 255. Let’s set the last coordinate, corresponding to blue, to 255, while leaving the other two coordinates at 0.\nThen, let us blit the background to the screen. We want the upper left corner of the background to correspond to the upper left corner of the screen, to ensure that the two will completely overlap.\nFinally, let’s update the display. This has to be called everytime we want to make the changes that we make to the screen visible to the user. Having this is a good thing because this will prevent the user from seeing the screen while it’s being updated. This is similar to how a stage play works - in most cases, the director wouldn’t want you to see the mess that happens onstage when changing props.\nThat does it for the background.\n# keep track of sprites\n all = pygame.sprite.RenderUpdates()\n\nNext, let us declare the variable all, which will contain a pygame group, in particular, a RenderUpdates group. The variable all will serve as a list which will allow us to keep track of all our sprites. RenderUpdates groups have special properties, which will be discussed further later on, that, in some cases, may allow us to make our game faster.\n# keep track of time\n clock = pygame.time.Clock()\n\nThen, let us define a pygame Clock object, which will allow us to manage our program’s frame rate during the game loop later on.\n# game loop\n while 1:\n\nIt’s time for us to make our game loop. By using while 1, we have made an infinite loop which we can get out of by using the return statement. So we have to make sure that we’ll be able to get out of this loop.\n# get input\n for event in pygame.event.get():\n if event.type == QUIT \s\n or (event.type == KEYDOWN and \s\n event.key == K_ESCAPE):\n return\n\nTo get input, we will look at the pygame event queue by calling pygame.event.get(). This will return a list which we can go over using a for loop.\nWe are mainly interested in events related to getting out of the main loop - meaning, quit events. We want the user to be able to quit by clicking on the X button on the upper right hand side of the window, so we want look for a QUIT type of event.\nAlso, we want the user to be able to quit by pressing the Escape key. So we have to look for a KEYDOWN event, and if such an event is found, we want to see if the Escape key was pressed.\nIf any of these events take place, we return, bringing us out of the infinite loop, and ending the program.\nIt’s time for animation. Going back to RenderUpdates, this type of group makes animation very easy by providing methods which correspond to the three things which we want to accomplish - clear, update, and redraw.\n# clear sprites\n all.clear(screen, background)\n\nTo clear the screen of sprites, we just have to use the clear method. We have to pass it the screen, so that it will know where it has to clear, and the background, so that it will know what to paint over the sprites to clear the screen.\n# update sprites\n all.update()\n\nNext, we want to update all the sprites. Since all the sprites are listed in the variable all, we just have to call the update method for all. This method conveniently updates each sprite in the group all.\n# redraw sprites\n dirty = all.draw(screen)\n pygame.display.update(dirty)\n\nFinally, we have to redraw the screen. We do this using two lines of code. First, we call the draw method to redraw the sprites contained in the group all on the screen. Since this is a RenderUpdates group, calling draw returns a list of regions which changed on screen since the last update. To save on time, it would be helpful if we just redrew these regions instead of redrawing the entire screen.\nSo we store this list in the variable dirty, since this variable contains “dirty rectangles” or the regions which have to be redrawn.\nFinally, just like when we made the background, we have to call update to make the changes visible to the user, but this time we pass to it the dirty rectangles so that it will update only the regions which have changed, and leave the parts of the screen which were not changed untouched.\n# maintain frame rate\n clock.tick(30)\n\nThen, we use the tick method of our Clock object so that one loop iteration takes a 30th of a second, which makes our program run at 30 frames per second.\nAnd we’re done! It may be difficult to appreciate the work that we have put into this program, because we haven’t put anything on the screen yet. However, by making provisions for sprites this early, adding sprites to our barebones program should be much easier for us later on.\nIf you have any questions, comments, or suggestions, or anything at all, please leave a comment on the site. Thank you and I hope to see you again for the next screencast.
CASE 10. SOZAN AND POOR SEIZAI\n\nA monk named Seizai said to Sozan, "I am alone and poor. I beg my teacher to bestow upon me the alms of salvation." Sozan said, "Acarya Seizai!" "Yes, Sir?" replied Seizai. Sozan said, "Someone has drunk three bowls of the wine of Haku of Seigen, but says that he has not yet even moistened his lips."\n\nMumon's Comment:\nSeizai overplayed his hand. Then what is his real state of mind? Sozan with his one eye sees through the recesses of his mind and comprehends what he really meant. However this may be so, where did Acarya Seizai drink the wine?\n\nThe poorest like Hanzen,\nHis spirit like that of Kou.\nHe could barely make his living,\nAnd yet wishes to rival the wealthiest.\n
Shoan and His Mother\n\nShoun became a teacher of Soto Zen. When he was still a student his father passed away, leaving him to care for his old mother.\n\nWhenever Shoun went to a meditation hall he always took his mother with him. Since she accompanied him, when he visited monasteries he could not live with the monks. So he would build a little house and care for her there. He would copy sutras, Buddhist verses, and in this manner receive a few coins for food.\n\nWhen Shoun bought fish for his mother, the people would scoff at him, for a monk is not supposed to eat fish. But Shoun did not mind. His mother, however, was hurt to see the others laugh at her son. Finally she told Shoun: "I think I will become a nun. I can be a vegaterian too." She did, and they studied together.\n\nShoun was fond of music and was a master of the harp, which his mother also played. On full-moon nights they used to play together.\n\nOne night a young lady passed by their house and heard music. Deeply touched, she invited Shoun to visit her the next evening and play. He accepted the invitation. A few days later he met the young lady on the street and thanked her for her hospitality. Others laughed at him. He had visited the house of a woman of the streets.\n\nOne day Shoun left for a distant temple to deliver a lecture. A few months afterwards he returned home to find his mother dead. Friends had not known where to reach him, so the funeral was then in progress.\n\nShoun walked up and hit the coffin with his staff. "Mother, your son has returned," he said.\n\n"I am glad to see you have returned, son," he answered for his mother.\n\n"Yes, I am glad too," Shoun responded. Then he announced to the people about him: "The funeral ceremony is over. You may bury the body."\n\nWhen Shoun was old he knew his end was approaching. He asked his disciples to gather around him in the morning, telling them he was going to pass on at noon. Burning incense before the picture of his mother and his old teacher, he wrote a poem:\n\nFor fifty-six years I lived as best I could,\nMaking my way in this world.\nNow the rain has ended, the clouds are clearing,\nThe blue sky has a full moon.\n\nHis disciples gathered about him, reciting a sutra, and Shoun passed on during the invocation.\n
Je m'y mets ..
Mon Bordel
Sleeping in the Daytime\n\nThe master Soyen Shaku passed from this world when he was sixty-one years of age. Fulfilling his life's work, he left a great teaching, far richer than that of most Zen masters. His pupils used to sleep in the daytime during midsummer, and while he overlooked this he himself never wasted a minute.\n\nWhen he was but twelve years old he was already studying Tendai philosophical speculation. One summer day the air had been so sultry that little Soyen stretched his legs and went to sleep while his teacher was away.\n\nThree hours passed when, suddenly waking, he heard his master enter, but it was too late. There he lay, sprawled across the doorway.\n\n"I beg your pardon, I beg your pardon," his teacher whispered, stepping carefully over Soyen's body as if it were that of some distinguished guest. After this, Soyen never slept again in the afternoon.
Soldiers of Humanity\n\nOnce a division of the Japanese army was engaged in a sham battle, and some of the officers found it necessary to make their headquarters in Gasan's temple.\n\nGasan told his cook: "Let the officers have only the same simple fare we eat."\n\nThis made the army men angry, as they wre used to very deferential treatment. One came to Gasan and said: "Who do you think we are? We are soldiers, sacrificing our lives for our country. Why don't you treat us accordingly?"\n\nGasan answered sternly: "Who do you think we are? We are soldiers of humanity, aiming to save all sentient beings."\n
Sour Miso\n\nThe cook monk Dairyo, at Bankei's monastery, decided that he would take good care of his old teacher's health and give him only fresh miso, a paste of soy beans mixed with wheat and yeast that often ferments. Bankei, noticing that he was being served better miso than his pupils, asked: "Who is the cook today?"\n\nDairyo was sent before him. Bankei learned that according to his age and position he should eat only fresh miso. So he said to the cook: "Then you think I shouldn't eat at all." With this he entered his room and locked the door.\n\nDairyo, sitting outside the door, asked his teacher's pardon. Bankei would not answer. For seven days Dairyo sat outside and Bankei within.\n\nFinally in desperation an adherent called loudly to Bankei: "You may be all right, old teacher, but this young disciple here has to eat. He cannot go without food forever!"\n\nAt that Bankei opened the door. He was smiling. He told Dairyo: "I insist on eating the same food as the least of my followers. Whe you become the teacher I do not want you to forget this."\n
Stingy in Teaching\n\nA young physician in Tokyo named Kusuda met a college friend who had been studying Zen. The young doctor asked him what Zen was.\n\n"I cannot tell you what it is," the friend replied, "but one thing is certain. If you understand Zen, you will not be afraid to die."\n\n"That's fine," said Kusuda. "I will try it. Where can I find a teacher?"\n\n"Go to the master Nan-in," the friend told him.\n\nSo Kusuda went to call on Nan-in. He carried a dagger nine and a half inches long to determine whether or not the teacher was afraid to die.\n\nWhen Nan-in saw Kusuda he exclaimed: "Hello, friend. How are you? We haven't seen each other for a long time!"\n\nThis perplexed Kusuda, who replied: "We have never met before."\n\n"That's right," answered Nan-in. "I mistook you for another physician who is receiving instruction here."\n\nWith such a beginning, Kusuda lost his chance to test the master, so reluctantly he asked if he might receive Zen instruction.\n\nNan-in said: "Zen is not a difficult task. If you are a physician, treat you patients with kindness. That is Zen."\n\nKusuda visited Nan-in three times. Each time Nan-in told him the same thing. "A physician should not waste time around here. Go home and take care of you patients."\n\nIt was not yet clear to Kusuda how such teaching could remove the fear of death. So on his fourth visit he complained: "My friend told me when one learns Zen one loses the fear of death. Each time I come here all you tell me is to take care of my patients. I know that much. If that is your so-called Zen, I am not going to visit you any more."\n\nNan-in smiled and patted the doctor. "I have been too strict with you. Let me give you a koan." He presented Kusuda with Joshu's Mu to work over, which is the first mind enlightening problem in the book called The Gateless Gate.\n\nKusuda pondered this problem of Mu (No-Thing) for two years. At length he thought he had reached certainty of mind. But his teacher commented: "You are not in yet."\n\nKusuda continued in concentration for another year and a half. His mind became placid. Problems dissolved. No-Thing became the truth. He served his patients well and, without even knowing it, he was free from concern over life and death.\n\nThen when he visited Nan-in, his old teacher just smiled.\n
Storyteller's Zen\n\nEncho was a famous storyteller. His tales of love stirred the hearts of his listeners. When he narrated a story of war, it was as if the listeners themselves were in the field of battle.\n\nOne day Encho met Yamaoka Tesshu, a layman who had almost embraced masterhood of Zen. "I understand," said Yamaoka, "you ar the best storyteller in out land and that you make people cry or laugh at will. Tell me my favorite story of the Peach Boy. When I was a little tot I used to sleep beside my mother, and she often related this legend. In the middle of the story I would fall asleep. Tell it to me just as my mother did."\n\nEncho dared not attempt this. He requested time to study. Several months later he went to Yamaoka and said: "Please give me the opportunity to tell you the story."\n\n"Some other day," answered Yamaoka.\n\nEncho was keenly disappointed. He studied further and tried again. Yamaoka rejected him many times. When Encho would start to talk Yamaoka would stop him, saying: "You are not yet like my mother."\n\nIt took Encho five years to be able to tell Yamaoka the legend as his mother had told it to him.\n\nIn this way, Yamaoka imparted Zen to Encho.\n
[[MptwStyleSheet]]\n
/***\n| Name|TagglyTaggingPlugin|\n| Description|tagglyTagging macro is a replacement for the builtin tagging macro in your ViewTemplate|\n| Version|3.0 ($Rev: 2101 $)|\n| Date|$Date: 2007-04-20 00:24:20 +1000 (Fri, 20 Apr 2007) $|\n| Source|http://mptw.tiddlyspot.com/#TagglyTaggingPlugin|\n| Author|Simon Baird <simon.baird@gmail.com>|\n| License|http://mptw.tiddlyspot.com/#TheBSDLicense|\n!Notes\nSee http://mptw.tiddlyspot.com/#TagglyTagging\n***/\n//{{{\nconfig.taggly = {\n\n // for translations\n lingo: {\n labels: {\n asc: "\su2191", // down arrow\n desc: "\su2193", // up arrow\n title: "title",\n modified: "modified",\n created: "created",\n show: "+",\n hide: "-",\n normal: "normal",\n group: "group",\n commas: "commas",\n sitemap: "sitemap",\n numCols: "cols\su00b1", // plus minus sign\n label: "Tagged as '%0':",\n excerpts: "excerpts",\n noexcerpts: "no excerpts"\n },\n\n tooltips: {\n title: "Click to sort by title",\n modified: "Click to sort by modified date",\n created: "Click to sort by created date",\n show: "Click to show tagging list",\n hide: "Click to hide tagging list",\n normal: "Click to show a normal ungrouped list",\n group: "Click to show list grouped by tag",\n sitemap: "Click to show a sitemap style list",\n commas: "Click to show a comma separated list",\n numCols: "Click to change number of columns"\n }\n },\n\n config: {\n showTaggingCounts: true,\n listOpts: {\n // the first one will be the default\n sortBy: ["title","modified","created"],\n sortOrder: ["asc","desc"],\n hideState: ["show","hide"],\n listMode: ["normal","group","sitemap","commas"],\n numCols: ["1","2","3","4","5","6"],\n excerpts: ["noexcerpts","excerpts"]\n },\n valuePrefix: "taggly.",\n excludeTags: ["excludeLists","excludeTagging"],\n excerptSize: 50,\n excerptMarker: "/%"+"%/"\n },\n\n getTagglyOpt: function(title,opt) {\n var val = store.getValue(title,this.config.valuePrefix+opt);\n return val ? val : this.config.listOpts[opt][0];\n },\n\n setTagglyOpt: function(title,opt,value) {\n if (!store.tiddlerExists(title))\n // create it silently\n store.saveTiddler(title,title,config.views.editor.defaultText.format([title]),config.options.txtUserName,new Date(),null);\n // if value is default then remove it to save space\n return store.setValue(title,\n this.config.valuePrefix+opt,\n value == this.config.listOpts[opt][0] ? null : value);\n },\n\n getNextValue: function(title,opt) {\n var current = this.getTagglyOpt(title,opt);\n var pos = this.config.listOpts[opt].indexOf(current);\n // a little usability enhancement. actually it doesn't work right for grouped or sitemap\n var limit = (opt == "numCols" ? store.getTaggedTiddlers(title).length : this.config.listOpts[opt].length);\n var newPos = (pos + 1) % limit;\n return this.config.listOpts[opt][newPos];\n },\n\n toggleTagglyOpt: function(title,opt) {\n var newVal = this.getNextValue(title,opt);\n this.setTagglyOpt(title,opt,newVal);\n }, \n\n createListControl: function(place,title,type) {\n var lingo = config.taggly.lingo;\n var label;\n var tooltip;\n var onclick;\n\n if ((type == "title" || type == "modified" || type == "created")) {\n // "special" controls. a little tricky. derived from sortOrder and sortBy\n label = lingo.labels[type];\n tooltip = lingo.tooltips[type];\n\n if (this.getTagglyOpt(title,"sortBy") == type) {\n label += lingo.labels[this.getTagglyOpt(title,"sortOrder")];\n onclick = function() {\n config.taggly.toggleTagglyOpt(title,"sortOrder");\n return false;\n }\n }\n else {\n onclick = function() {\n config.taggly.setTagglyOpt(title,"sortBy",type);\n config.taggly.setTagglyOpt(title,"sortOrder",config.taggly.config.listOpts.sortOrder[0]);\n return false;\n }\n }\n }\n else {\n // "regular" controls, nice and simple\n label = lingo.labels[type == "numCols" ? type : this.getNextValue(title,type)];\n tooltip = lingo.tooltips[type == "numCols" ? type : this.getNextValue(title,type)];\n onclick = function() {\n config.taggly.toggleTagglyOpt(title,type);\n return false;\n }\n }\n\n // hide button because commas don't have columns\n if (!(this.getTagglyOpt(title,"listMode") == "commas" && type == "numCols"))\n createTiddlyButton(place,label,tooltip,onclick,type == "hideState" ? "hidebutton" : "button");\n },\n\n makeColumns: function(orig,numCols) {\n var listSize = orig.length;\n var colSize = listSize/numCols;\n var remainder = listSize % numCols;\n\n var upperColsize = colSize;\n var lowerColsize = colSize;\n\n if (colSize != Math.floor(colSize)) {\n // it's not an exact fit so..\n upperColsize = Math.floor(colSize) + 1;\n lowerColsize = Math.floor(colSize);\n }\n\n var output = [];\n var c = 0;\n for (var j=0;j<numCols;j++) {\n var singleCol = [];\n var thisSize = j < remainder ? upperColsize : lowerColsize;\n for (var i=0;i<thisSize;i++) \n singleCol.push(orig[c++]);\n output.push(singleCol);\n }\n\n return output;\n },\n\n drawTable: function(place,columns,theClass) {\n var newTable = createTiddlyElement(place,"table",null,theClass);\n var newTbody = createTiddlyElement(newTable,"tbody");\n var newTr = createTiddlyElement(newTbody,"tr");\n for (var j=0;j<columns.length;j++) {\n var colOutput = "";\n for (var i=0;i<columns[j].length;i++) \n colOutput += columns[j][i];\n var newTd = createTiddlyElement(newTr,"td",null,"tagglyTagging"); // todo should not need this class\n wikify(colOutput,newTd);\n }\n return newTable;\n },\n\n createTagglyList: function(place,title) {\n switch(this.getTagglyOpt(title,"listMode")) {\n case "group": return this.createTagglyListGrouped(place,title); break;\n case "normal": return this.createTagglyListNormal(place,title,false); break;\n case "commas": return this.createTagglyListNormal(place,title,true); break;\n case "sitemap":return this.createTagglyListSiteMap(place,title); break;\n }\n },\n\n getTaggingCount: function(title) {\n // thanks to Doug Edmunds\n if (this.config.showTaggingCounts) {\n var tagCount = store.getTaggedTiddlers(title).length;\n if (tagCount > 0)\n return " ("+tagCount+")";\n }\n return "";\n },\n\n getExcerpt: function(inTiddlerTitle,title) {\n if (this.getTagglyOpt(inTiddlerTitle,"excerpts") == "excerpts") {\n var t = store.getTiddler(title);\n if (t) {\n var text = t.text.replace(/\sn/," ");\n var marker = text.indexOf(this.config.excerptMarker);\n if (marker != -1) {\n return " {{excerpt{<nowiki>" + text.substr(0,marker) + "</nowiki>}}}";\n }\n else if (text.length < this.config.excerptSize) {\n return " {{excerpt{<nowiki>" + t.text + "</nowiki>}}}";\n }\n else {\n return " {{excerpt{<nowiki>" + t.text.substr(0,this.config.excerptSize) + "..." + "</nowiki>}}}";\n }\n }\n }\n return "";\n },\n\n notHidden: function(t,inTiddler) {\n if (typeof t == "string") \n t = store.getTiddler(t);\n return (!t || !t.tags.containsAny(this.config.excludeTags) ||\n (inTiddler && this.config.excludeTags.contains(inTiddler)));\n },\n\n // this is for normal and commas mode\n createTagglyListNormal: function(place,title,useCommas) {\n\n var list = store.getTaggedTiddlers(title,this.getTagglyOpt(title,"sortBy"));\n\n if (this.getTagglyOpt(title,"sortOrder") == "desc")\n list = list.reverse();\n\n var output = [];\n var first = true;\n for (var i=0;i<list.length;i++) {\n if (this.notHidden(list[i],title)) {\n var countString = this.getTaggingCount(list[i].title);\n var excerpt = this.getExcerpt(title,list[i].title);\n if (useCommas)\n output.push((first ? "" : ", ") + "[[" + list[i].title + "]]" + countString + excerpt);\n else\n output.push("*[[" + list[i].title + "]]" + countString + excerpt + "\sn");\n\n first = false;\n }\n }\n\n return this.drawTable(place,\n this.makeColumns(output,useCommas ? 1 : parseInt(this.getTagglyOpt(title,"numCols"))),\n useCommas ? "commas" : "normal");\n },\n\n // this is for the "grouped" mode\n createTagglyListGrouped: function(place,title) {\n var sortBy = this.getTagglyOpt(title,"sortBy");\n var sortOrder = this.getTagglyOpt(title,"sortOrder");\n\n var list = store.getTaggedTiddlers(title,sortBy);\n\n if (sortOrder == "desc")\n list = list.reverse();\n\n var leftOvers = []\n for (var i=0;i<list.length;i++)\n leftOvers.push(list[i].title);\n\n var allTagsHolder = {};\n for (var i=0;i<list.length;i++) {\n for (var j=0;j<list[i].tags.length;j++) {\n\n if (list[i].tags[j] != title) { // not this tiddler\n\n if (this.notHidden(list[i].tags[j],title)) {\n\n if (!allTagsHolder[list[i].tags[j]])\n allTagsHolder[list[i].tags[j]] = "";\n\n if (this.notHidden(list[i],title)) {\n allTagsHolder[list[i].tags[j]] += "**[["+list[i].title+"]]"\n + this.getTaggingCount(list[i].title) + this.getExcerpt(title,list[i].title) + "\sn";\n\n leftOvers.setItem(list[i].title,-1); // remove from leftovers. at the end it will contain the leftovers\n\n }\n }\n }\n }\n }\n\n var allTags = [];\n for (var t in allTagsHolder)\n allTags.push(t);\n\n var sortHelper = function(a,b) {\n if (a == b) return 0;\n if (a < b) return -1;\n return 1;\n };\n\n allTags.sort(function(a,b) {\n var tidA = store.getTiddler(a);\n var tidB = store.getTiddler(b);\n if (sortBy == "title") return sortHelper(a,b);\n else if (!tidA && !tidB) return 0;\n else if (!tidA) return -1;\n else if (!tidB) return +1;\n else return sortHelper(tidA[sortBy],tidB[sortBy]);\n });\n\n var leftOverOutput = "";\n for (var i=0;i<leftOvers.length;i++)\n if (this.notHidden(leftOvers[i],title))\n leftOverOutput += "*[["+leftOvers[i]+"]]" + this.getTaggingCount(leftOvers[i]) + this.getExcerpt(title,leftOvers[i]) + "\sn";\n\n var output = [];\n\n if (sortOrder == "desc")\n allTags.reverse();\n else if (leftOverOutput != "")\n // leftovers first...\n output.push(leftOverOutput);\n\n for (var i=0;i<allTags.length;i++)\n if (allTagsHolder[allTags[i]] != "")\n output.push("*[["+allTags[i]+"]]" + this.getTaggingCount(allTags[i]) + this.getExcerpt(title,allTags[i]) + "\sn" + allTagsHolder[allTags[i]]);\n\n if (sortOrder == "desc" && leftOverOutput != "")\n // leftovers last...\n output.push(leftOverOutput);\n\n return this.drawTable(place,\n this.makeColumns(output,parseInt(this.getTagglyOpt(title,"numCols"))),\n "grouped");\n\n },\n\n // used to build site map\n treeTraverse: function(title,depth,sortBy,sortOrder) {\n\n var list = store.getTaggedTiddlers(title,sortBy);\n if (sortOrder == "desc")\n list.reverse();\n\n var indent = "";\n for (var j=0;j<depth;j++)\n indent += "*"\n\n var childOutput = "";\n for (var i=0;i<list.length;i++)\n if (list[i].title != title)\n if (this.notHidden(list[i].title,this.config.inTiddler))\n childOutput += this.treeTraverse(list[i].title,depth+1,sortBy,sortOrder);\n\n if (depth == 0)\n return childOutput;\n else\n return indent + "[["+title+"]]" + this.getTaggingCount(title) + this.getExcerpt(this.config.inTiddler,title) + "\sn" + childOutput;\n },\n\n // this if for the site map mode\n createTagglyListSiteMap: function(place,title) {\n this.config.inTiddler = title; // nasty. should pass it in to traverse probably\n var output = this.treeTraverse(title,0,this.getTagglyOpt(title,"sortBy"),this.getTagglyOpt(title,"sortOrder"));\n return this.drawTable(place,\n this.makeColumns(output.split(/(?=^\s*\s[)/m),parseInt(this.getTagglyOpt(title,"numCols"))), // regexp magic\n "sitemap"\n );\n },\n\n macros: {\n tagglyTagging: {\n handler: function (place,macroName,params,wikifier,paramString,tiddler) {\n var refreshContainer = createTiddlyElement(place,"div");\n // do some refresh magic to make it keep the list fresh - thanks Saq\n refreshContainer.setAttribute("refresh","macro");\n refreshContainer.setAttribute("macroName",macroName);\n refreshContainer.setAttribute("title",tiddler.title);\n this.refresh(refreshContainer);\n },\n\n refresh: function(place) {\n var title = place.getAttribute("title");\n removeChildren(place);\n if (store.getTaggedTiddlers(title).length > 0) {\n var lingo = config.taggly.lingo;\n config.taggly.createListControl(place,title,"hideState");\n if (config.taggly.getTagglyOpt(title,"hideState") == "show") {\n createTiddlyElement(place,"span",null,"tagglyLabel",lingo.labels.label.format([title]));\n config.taggly.createListControl(place,title,"title");\n config.taggly.createListControl(place,title,"modified");\n config.taggly.createListControl(place,title,"created");\n config.taggly.createListControl(place,title,"listMode");\n config.taggly.createListControl(place,title,"excerpts");\n config.taggly.createListControl(place,title,"numCols");\n config.taggly.createTagglyList(place,title);\n }\n }\n }\n }\n },\n\n // todo fix these up a bit\n styles: [\n"/*{{{*/",\n"/* created by TagglyTaggingPlugin */",\n".tagglyTagging { padding-top:0.5em; }",\n".tagglyTagging li.listTitle { display:none; }",\n".tagglyTagging ul {",\n" margin-top:0px; padding-top:0.5em; padding-left:2em;",\n" margin-bottom:0px; padding-bottom:0px;",\n"}",\n".tagglyTagging { vertical-align: top; margin:0px; padding:0px; }",\n".tagglyTagging table { margin:0px; padding:0px; }",\n".tagglyTagging .button { visibility:hidden; margin-left:3px; margin-right:3px; }",\n".tagglyTagging .button, .tagglyTagging .hidebutton {",\n" color:[[ColorPalette::TertiaryLight]]; font-size:90%;",\n" border:0px; padding-left:0.3em;padding-right:0.3em;",\n"}",\n".tagglyTagging .button:hover, .hidebutton:hover, ",\n".tagglyTagging .button:active, .hidebutton:active {",\n" border:0px; background:[[ColorPalette::TertiaryPale]]; color:[[ColorPalette::TertiaryDark]];",\n"}",\n".selected .tagglyTagging .button { visibility:visible; }",\n".tagglyTagging .hidebutton { color:[[ColorPalette::Background]]; }",\n".selected .tagglyTagging .hidebutton { color:[[ColorPalette::TertiaryLight]] }",\n".tagglyLabel { color:[[ColorPalette::TertiaryMid]]; font-size:90%; }",\n".tagglyTagging ul {padding-top:0px; padding-bottom:0.5em; margin-left:1em; }",\n".tagglyTagging ul ul {list-style-type:disc; margin-left:-1em;}",\n".tagglyTagging ul ul li {margin-left:0.5em; }",\n".editLabel { font-size:90%; padding-top:0.5em; }",\n".tagglyTagging .commas { padding-left:1.8em; }",\n"/* not technically tagglytagging but will put them here anyway */",\n".tagglyTagged li.listTitle { display:none; }",\n".tagglyTagged li { display: inline; font-size:90%; }",\n".tagglyTagged ul { margin:0px; padding:0px; }",\n".excerpt { color:[[ColorPalette::TertiaryMid]]; }",\n"div.tagglyTagging table,",\n"div.tagglyTagging table tr,",\n"td.tagglyTagging",\n" {border-style:none!important; }",\n"/*}}}*/",\n ""].join("\sn"),\n\n init: function() {\n merge(config.macros,this.macros);\n config.shadowTiddlers["TagglyTaggingStyles"] = this.styles;\n store.addNotification("TagglyTaggingStyles",refreshStyles);\n }\n};\n\nconfig.taggly.init();\n\n//}}}\n\n
Teaching the Ultimate\n\nIn early times in Japan, bamboo-and-paper lanterns were used with candles inside. A blind man, visiting a friend one night, was offered a lantern to carry home with him.\n\n"I do not need a lantern," he said. "Darkness or light is all the same to me."\n\n"I know you do not need a lantern to find your way," his friend replied, "but if you don't have one, someone else may run into you. So you must take it."\n\nThe blind man started off with the lantern and before he had walked very far someone ran squarely into him. "Look out where you are going!" he exclaimed to the stranger. "Can't you see this lantern?"\n\n"Your candle has burned out, brother," replied the stranger.\n
Temper\n\nA Zen student came to Bankei and complained: "Master, I have an ungovernable temper. How can I cure it?"\n\n"You have something very strange," replied Bankei. "Let me see what you have."\n\n"Just now I cannot show it to you," replied the other.\n\n"When can you show it to me?" asked Bankei.\n\n"It arises unexpectedly," replied the student.\n\n"Then," concluded Bankei, "it must not be your own true nature. If it were, you could show it to me at any time. When you were born you did not have it, and your parents did not give it to you. Think that over."\n
Ten Successors\n\nZen pupils take a vow that even if they are killed by their teacher, they intend to learn Zen. Usually they cut a finger and seal their resolution with blood. In time the vow has become a mere formality, and for this reason the pupil who died by the hand of Ekido was made to appear a martyr.\n\nEkido had become a severe teacher. His pupils feared him. One of them on duty, striking the gong to tell the time of day, missed his beats when his eye was attracted by a beautiful girl passing the temple gate.\n\nAt that moment Ekido, who was directly behind him, hit him with a stick and the shock happened to kill him.\n\nThe pupil's guardian, hearing of the accident, went directly to Ekido. Knowing that he was not to blame he praised the master for his severe teaching. Ekido's attitude was just the same as if the pupil were still alive.\n\nAfter this took place, he was able to produce under his guidance more than ten enlightened successors, a very unusual number.\n
The Blockhead Lord\n\nTwo Zen teachers, Daigu and Gudo, were invited to visit a lord. Upon arriving, Gudo said to the lord: "You are wise by nature and have an inborn ability to learn Zen."\n\n"Nonsense," said Daigu. "Why do you flatter this blockhead? He may be a lord, but he doesn't know anything of Zen."\n\nSo, instead of building a temple for Gudo, the lord built it for Daigu and studied Zen with him.
The Dead Man's Answer\n\nWhen Mamiya, who later became a well-known preacher, went to a teacher for personal guidance, he was asked to explain the sound of one hand.\n\nMamiya concentrated upon what the sound of one hand might be. "You are not working hard enough," his teacher told him. "You are too attached to food, wealth, things, and that sound. It would be better if you died. That would solve the problem."\n\nThe next time Mamiya appeared before his teacher he was again asked what he had to show regarding the sound of one hand. Mamiya at once fell over as if he were dead.\n\n"You are dead all right," observed the teacher. "But how about that sound?"\n\n"I haven't solved that yet," replied Mamiya, looking up.\n\n"Dead men do not speak," said the teacher. "Get out!"\n
The Dirty Guide to Japanese\n!Contents\n\n 1. Preface\n 2. Particles\n 1. Word Order\n 2. Subjects and Deletions\n 3. Deleting Other Established Information\n 4. Particle が\n 5. Particle も\n 3. Verb Conjugations\n 1. –る Verbs\n 2. –う Verbs\n 3. Irregular Verbs\n 4. Adjectives\n 5. Conclusion\n\n!Preface\n\nMost students of Japanese find learning the language frustrating because it takes them so long to develop enough proficiency to communicate anything more than the simplest of concepts. Perhaps some of this is due to the vast linguistic difference between English and Japanese, but it is probably mostly due to current educational theories of teaching foreign languages that claim that languages should be learned through a process of gradual absorption, mimicking the path that infants follow towards competency in their mother-tongue. This is certainly a great step forward in the improvement of teaching foreign languages, a major improvement from the days of educators relying solely on translation and memorization of literature. In many places languages are still taught in this manner, particularly in Japan, where most Japanese people learn to read and write English by translation, producing people who can muddle their way through a research paper but can't hold up their end of an ordinary conversation. But in my opinion this process of learning by absorption is only useful to a point, after which it becomes more of a frustration and a hindrance to further study. Human beings are thinking creatures who have great skill at analysis and problem solving. Presenting language as something to be absorbed, like a form of aesthetics, is in my opinion only useful to prevent the beginning student from being overwhelmed by enormous amounts of complex rules and information.\n\nAt some point the beginning student of Japanese becomes an intermediate student of Japanese. They can discuss the weather, their hometown, and rattle off introductions without much problem. But when it comes to actually talking about something, producing new sentences with complex meanings which transmit new concepts from one person to another, there they begin to be frustrated by lack of knowledge or proficiency. Part of this is a problem of vocabulary. The student just doesn't have the words at hand to say what they want. This is only solved by memorization, adding new words to the mental dictionary. But the other part is the incapability of producing complex sentences, statements with more structure than just "A is B" or "I do X". It is the realization that the student lacks such a capability that marks them as having passed from the beginner to the intermediate.\n\nThe intermediate student has a hopeless task ahead of them if they expect to learn all the varied verb and adjective conjugations, the particles, conjunctions, aspects, and moods of Japanese only through gradual immersion. Adults and teenagers lack the intense absorptive capacity of language learning that is inherent in children, a fact which has been proven a number of times by scientific research and analysis. Instead the intermediate student should apply another innate facility that adults have in far more advanced a form than children, the capacity for logical thought and problem solving.\n\nThis Dirty Guide to Japanese aims to provide the student with all the tools necessary to start solving problems in Japanese. It gives the student the most important parts and pieces of the whole language, letting them take them into the field to try them out, to attempt real and useful communication with Japanese speakers. The descriptions of Japanese here attempt to be as comprehensive as possible in a limited space, presenting as many of the major aspects of the language as can be compressed into a short document. But it does not aspire to completeness, since a complete grammar of Japanese would require an enormous amount of effort and thousands of pages of detailed analysis. Such things are better left to the professional linguist, and indeed there are a number of very good reference grammars of Japanese out there that attempt to fulfill this lofty goal, some more successful than others.\n\nThis guide has very little to say about nouns. Nouns in Japanese are almost entirely uninflected. It's only a simple matter of memorization to add new nouns to your mental dictionary. You can learn vocabulary from a dictionary or simply ask a native speaker. Or just point and say "あれ" or "あのもの" or something. But you can't do the same with a verb conjugation because conjugations are not usually found laying around for you to point your finger at. Therefore this guide will focus on verbs and adjectives and how to inflect them, and about particles which can be used to string nouns, verbs, and adjectives into coherent sentences.\n\nPlease remember however that this is merely a guide, not a complete map to the langauge. There are many exceptions to the rules presented herein, and there are many other subjects which aren't touched upon here. Keep this in mind, but if you try hard to say what you want with the methods presented here you should be able to at least make yourself understood, even if you aren't saying it correctly.\n\nThis guide appears to be pretty comprehensive. The astute reader may begin to wonder why their textbooks don't provide a similar summary, or why things are not taught to them in such a complete manner, but instead over a long process of gradual increase. Truth to tell, there are a number of reasons for this. Among them is the fact that a school has to keep to the median level of understanding among its students, so that the people in the bottom half of the class aren't left behind while the top few students race ahead. Also, a school has a financial stake in extending the process of learning over a long enough period of time so that it can make a profit or at least break even in the end. The same is not so for the individual learner. Indeed, most students of foreign languages have heard stories of or even know people who have gone to foreign countries and learned in months what the average student takes years to absorb. So the real answer to the question of why this guide can be so comprehensive is that it is aimed not at classroom use, but at the individual looking to increase their own proficiency without worrying about keeping pace with other students.\n\nOne last thing should be said. This guide originally stems from The Quick and Dirty Guide to Japanese written by Tad Perry in 1992, tvp@gibdo.engr.washington.edu. The present author has put an extensive amount of effort into reformatting, editing, and rewording the text. The original roomaji has been converted into UTF-8 encoded kanji and kana. Examples have been corrected or reworded for clarity, and a large number of changes have been made, extending the document's reach. So much work has been put into it that I have felt uncomfortable in keeping Tad Perry's name as the author, since many of the statements and opinions are now mine, not his. Thus I've renamed it to The Dirty Guide to Japanese. It's no longer quick because I linger much longer on certain aspects of grammar and usage that the original skimmed over. It's still dirty because it's not a piece of professional work, just a sloppy reference that can be read for its good parts and then used for more productive purposes like wrapping fish or lining the bottom of bird cages.\n\n!Particles\n\nParticles are perhaps the most frustrating part of Japanese grammar for most English speakers. Most English speakers learning Japanese are aware of verb tenses and conjugations, so the variety of them in Japanese does not seem to surprise the learner. But particles are quite foreign to most English speakers, confusing them to no end.\n\nEnglish uses prepositions to modify nouns and verbs. Prepositions such as "to", "at", "by", "around", and "without" should be familiar to anyone forced to learn the rudiments of English grammar in their school days. Prepositions are members of a class of linguistic objects called adpositions. The opposite of prepositions, postpositions are usually found in languages which lack prepositions. In some languages such as Finnish these postpositions have become glued to the words they modify, over time resulting in a set of fixed declensions for nouns and conjugations for verbs. Indeed, some linguists theorize that all nominal declensions (and verbal conjugations) derive ultimately from postpositions being suffixed to the words they modify. Following this theory, a language which fossilizes its postpositions into nominal declensions (a.k.a. cases) eventually ends up needing a replacement set of adpositions and so, perversely, produces prepositions to fill the gap.\n\nJapanese has not gone so far as to completely fix its postpositions into nominal declensions and verbal conjugations. Instead its postpositions function as particles, small word-like units which modify the meanings of the phrases to which they are attached. Particles do not function as independent word units, they lack any meaning of their own. Thus, a sentence like "が" cannot possibly have any sort of meaning, either explicit or implied. It might be used as a prompt, one speaker saying the particle to prompt another speaker to finish their statement. But no meaning can be applied to the particle itself in any context.\n\nParticles used as prompts are actually fairly common. The particle で is derived from the copula verb だ and is used to connect sentences together. It works somewhat like English's 'and' or 'so'. This particle is often heard alone when a listener is prompting a speaker to finish a sentence which they have left incomplete.\n学校にいって...\nがっこう に いって\n"I went to school and..."\nで?\n"And?"\nで、鈴木君を見た。\nで、すずき くん を みた\n"And I saw Suzuki."\n\nOther than this sort of usage particles are typically not used alone.\n\nThere is a very fine line between particles and verb (or adjective) conjugations in Japanese. Oftentimes a conjugation will seem to be just that until suddenly you notice that it is also attached to a noun in some random exceptional situation. Or that a particle for some strange reason seems to be only attachable to verbs and won't mate with anything else. This is probably because modern Japanese is in the midst of a change of emphasis from particles to conjugations, or vice versa. Linguistic speculation has not provided any conclusive answer yet. But suffice to say that you should expect particles and verb conjugations to regularly blur the boundaries between parts of speech.\nWord Order\n\nBefore discussing particular particles (pardon the pun) we should first consider the topic of word order. Japanese word order is fairly free, but there are some restrictions. The language uses SOV word order, i.e. Subject first, Object second, and Verb at the end. This contrasts with English's SVO word order.\n男は犬をかじる\nおとこ は いぬ を かじる\n"Man bites dog"\n\nIn the above example the subject is "man" in English, "男" in Japanese. The object is "dog" in English, "犬" in Japanese. The verb is "bite", "かじる".\n\nJapanese sentences can be roughly divided into three major categories, 'action', 'existence', and 'motion', based on the meanings of their component verbs. In general, word order in Japanese sentences using an action verb is:\n[SUBJECT] + TIME + PLACE/IMPLEMENT + INDIRECT OBJECT + OBJECT + ACTION VERB\nFor example,\n明日、学校で先生にプレゼントを上げます。\nあした、がっこう で せんせい に プレゼント を あげます\n"[I'm] going to give a present to [my] teacher at school tomorrow."\n\nFor an existence verb it is:\n[SUBJECT] + TIME + LOCATION + EXISTENCE VERB\nE.g.,\n高橋は、今本社にいる。\nたかはしは、いま ほんしゃ に いる\n"Takahashi is in the main office right now."\n\nAnd for a motion verb it is:\n[SUBJECT] + TIME + ORIGIN + ROUTE + DESTINATION + MOTION VERB\nThus,\n明日、パーティにいく。\nあした、パーティ に いく\n"I'm going to a party tomorrow."\n\nSUBJECTs are put in brackets to stress that they are very often deleted. In general, if a new subject is introduced where another had been previously understood, signal the change by placing は after the subject. If a subject is understood but for some reason not deleted (which is rare) use が or nothing.\n\nOften you can move the subject to the end of the sentence, following the verb, when other parts seem to be piling up excessively. So:\n明日僕が公園で歌う。\nあした ぼく が こうえん で うたう\n"I'm singing at the park tomorrow."\noften becomes\n明日公園で歌う、僕。\nあした こうえん で うたう、ぼく\n"At the park tomorrow I'm singing."\nAlthough a 'truer' translation would be something more Yoda-esque like "Singing at the park tomorrow, I am."\n\nFor more on SUBJECTs, see the longer description in the next section, Subjects and Deletions. Knowing how and when to delete subjects is a key to speaking naturally.\n\nTIME is usually followed by に. In general, use に for specific points in time or specific spans of time. So "十月に" (じゅうがつ, "October") and "三月三ヵ日に" (さんがつみっか, "March 3rd") both take に. A word like 明日 (あした, "tomorrow") that can only be understood by context (because it changes depending on when you say it) is called 'deictic'. Deictic time words don't take に. Thus "明日行く" (あしたいく, "I'm going tomorrow."), but "三時に行く" (さんじにいく, "I'm going at 3.") Even if you have trouble making the distinction between these two types of time words, don't worry: Japanese people can understand what you mean even if you get it backwards.\n\nPLACE/IMPLEMENT is followed by で. A PLACE is the location that a volitional action occurred. If you're eating at home, that's "お家で食事する" (おうち で しょくじ する). If you're eating with chopsticks, that's "お箸で食べる" (おはし で たべる). The place you do something or the thing you use to do something takes で. If you're going somewhere by car, you say "車で行く" (くるま で いく). It's not that hard to understand really. (See INDIRECT OBJECT for why DESTINATIONs are different.) Verbs of motion that tell DESTINATION, or ones of existence that tell the LOCATION of something take に. DESTINATIONs can also take へ. Try to distinguish PLACE from LOCATION by thinking of it this way: PLACE is where something is done, LOCATION is where something or someone is. Use から ("from") after an ORIGIN and を after a ROUTE.\n学校から、公園をとって、お家に帰る。\nがっこう から、こうえん を とって、おうち に かえる\n"I'm going home from school through the park."\nThere's usually an intermediate verb in this type of usage; in this case it's とって (from とる, "to take").\n\nThe particle まで can also be used with DESTINATION, particularly when comparing or contrasting it to ORIGIN. Both から and まで together form a pair much like "from/to" in English.\n\nOBJECT is followed by を or nothing. "本を読んでいる" (ほん を よんで いる, "I'm reading a book.") This is a really simple one in most cases. Few Japanese learners seem to have a problem understanding this. The only difficulty you might encounter is differentiating between this OBJECT and the INDIRECT OBJECT.\n\nINDIRECT OBJECT is followed by に. An INDIRECT OBJECT is a sort of secondary object that some verbs take. "この本をあなたに上げる" (このほんをあなたにあげる, "I'm going to give this book to you"). You have "this book" and you have "to you". The phrase "this book" is the OBJECT. The phrase "to you" is the INDIRECT OBJECT. Particles を and に are used to distinguish the two.\n\nVERB doesn't take any particles but it does need to be conjugated. There's a separate section on verb conjugations below, which see.\n\nIn summary:\nSUBJECT + は/が/nothing delete subject if possible, show changes with は\nTIME + に/nothing use nothing if it's a deictic time word\nPLACE/IMPLEMENT + で is the place where you do or where you are?\nLOCATION + に is the place where you are or where you do?\nORIGIN + から \nROUTE + を is this a place on the way to where you're going?\nDESTINATION + に/へ use に over へ but be aware that both are okay\n(DIRECT) OBJECT+を \nINDIRECT OBJECT + に use this if you're out of choices :-)\n\nAfter understanding the descriptions given earlier, these nine lines are the key to knowing what particle to use 90% of the time. Even if these rules cause you to make a mistake you'll still be understood.\nSubjects and Deletions\n\nUsually, you don't have to worry about whether to use は or が because most subjects can be deleted. "You can't get something wrong if you left it out in the first place." So we'll look at the parts of sentences that you can delete, starting with subjects.\n\nIf you turn to a Japanese person and suddenly make a statement:\n明日パーティにいく。\nあした パーティ に いく\n"[I'm] going to the party tomorrow."\nthen the listener will assume that the subject is you. So don't bother supplying a subject. To do so is in fact unnatural; Japanese people don't supply subjects in conversation if they're obvious.\n\nIf you turn to a Japanese person and ask them a question:\n明日パーティにいくか。\nあした パーティ に いく か\n"[Are you] going to the party tomorrow?"\nThe listener will assume the subject is himself or herself. Easy! Most one-on-one conversations where either you or the listener is the subject don't need an explicit subject. So there's no chance of screwing up は and が.\n\nIf you want to make a statement or ask a question about some other person, use は after that person's name or title the first time you mention them:\n社長は、あしたパーティにいくか。\nしゃちょう は、あした パーティ に いく か\n"Is the president going to the party tomorrow?"\nHere the は introduces a change of subject. In this example it signals a change from the default 'you the listener' to the 社長. After you establish that you're talking about the president you can go back to dropping subjects again:\nその後は、帰るかな。\nその あと は、かえる か な\n"Is he going home after that, I wonder?"\nDon't be too forward making assumptions about other people. This prevents the listener from thinking the question is back to being about themself. There's a strong tendency for questions to erase understood info and you have to signal that things are unchanged. Usually you play with the verb a little bit to get this across. Notice that the change in time being talked about was also signalled with a は.\n\nThis tendency to delete subjects in Japanese parallels the behavior of an English native using simple pronouns such as, 'I', 'you', 'he', 'she', and 'they'. When you comment about yourself you use 'I' (in Japanese, delete). When you ask about the listener you use 'you' (in Japanese, delete). When you've first established someone and then continue discussing that person, you use 'he' or 'she' (in Japanese, delete). See? It's simple. In linguistics these are called anaphors, verbal markers which refer to previously established topics. In English (and in most other Indo-European languages) we use simple pronouns as anaphors. In Japanese explicit anaphors are not used, instead the anaphoric position in a sentence is simply left empty.\nDeleting other Established Information\n\nAs with subjects any data which have been established can be deleted, and any changes in already established data can be signalled using は:\n明日パーティにいくか。\nあした パーティ に いく か\n"[Are you] going to the party tomorrow?"\nうん、あなたは?\n"Yeah, how about you?"\nThe information about "パーティに" and "いく" are unchanged, therefore they are deleted. The subject changed to the original questioner, so the change is signaled with は.\nうん〜ん、いかない。\n"No, I'm not going."\nThe information about "パーティに" is still deleted, but "いく" comes back as "いかない" because it has changed form.\nその後の映画は?\nその あと の えいが は\n"How about the movie afterwards?"\nThe established information "パーティ" changed to "映画" so we use は to establish the change in understood information. Understood info that hasn't changed is still left out, like the subject "僕" and the action "いく".\n\nThis is pretty much how all anaphoric deletions work in Japanese whether it be subjects, objects, or something else. In general, always attempt to delete if possible. This section should also give you a feel for the use of は in normal speech.\nParticle が\n\nIn general, you don't need it. In the instances where you do, you can slowly build a feel for it. Basically, you need it in situations where you're not expressing a change in subject, but where you want to state the subject even though it has already been established. Usually, this is to add emphasis or to avoid ambiguity.\n\n社長は、あしたパーティにいくか。\nしゃちょう は、あした パーティ に いく か\n"Is the president going to the party tomorrow?"\nうん〜ん、いかないみたい。\n"No, it doesn't look like it."\n(Throw in a "みたい" because you don't wan't to seem too certain of the actions of others in Japanese. We're not really covering that though, it's just a side note.)\nなんで?\n"Why not?"\nそれがわからない\n"I really don't know why."\nThere's no real ambiguity in this case, and "わからない" alone would have worked, but it is a case where you're not changing an understood subject to another, you're restating the understood subject as such for some emphasis. If you're stating an established subject, for whatever reason, use が. But you could have deleted, and if you were following the earlier explanation you should have. (This one sentence also helps to dispell the myth that は is for negative sentences.)\nParticle も\n\nUse も when you're adding more information to already established information. It may be used alone when marking subjects and objects, and can follow other particles (like に, で, and へ). Put it this way: if は clears the existing data and replaces it, も adds additional data on top of what's already been said without clearing out anything.\n\n明日パーティにいくか。\nあした パーティ に いく か\n"[Are you] going to the party tomorrow?"\nうん、いくよ。\n"Yeah, I'm going, how about you?"\nNote what was deleted and why.\n僕もいく。\nぼく も いく\n"I'm going too."\nHere you add yourself to the understood subject.\n\nThe particle も is easy enough, so we won't waste any more time with it.\n!Verb Conjugations\n\nAnother thing that many Japanese learners need is an easy method of arriving at all the verb conjugations and a highly reduced set of rules for how to get them right on the different types of verbs. That's easy enough really because there are only three major verb types: –る verbs, –う verbs, and irregulars. People really hate Eleanor Jorden for this fashion of naming verb paradigms, but in language learning you take what's easy and go with it; there's no need to worry too much about linguistics here.\nEnding Kana Row Type\n–る 語段 (ごだん) I\n–う 一段 (いちだん) II\n\nThe –る verbs are those that end in –る like たべる and いれる. The –う verbs end in う, く, ぐ, ぶ, む, ぬ, す, つ, or {あ,い,う,お}+る.\n\nThere is a rare –う verb form え+る but these are almost always –る verbs like たべる. I only know of three like that: ける 'kick',へる 'decrease' and へる 'elapse'. There are probably more, but I have a feeling they would also only be two syllables like these. So the only real overlap worth worrying about is い+る. If you memorize two forms for each of these (like: いれる/いれて and はいる/はいって) you can keep them straight.\n–る Verbs\n\nEverything with –る verbs is done by dropping or replacing –る with something else. Just remember the different uses of each conjugation.\n\nDrop –る the root form of the veb. This can take things like –ます, –にくい "hard to", and –やすい "easy to":\nたべ → たべやすい "easy to eat"\nThis is also called the stem of the verb. When –ます is added to the stem of the verb the polite form of the verb is produced. The polite –ます forms of verbs are actually –う verbs, for which see.\n\nReplace with –て for the gerund:\nたべ → たべて\nThe gerund, also known as the conjunctive is for 'and'ing verbs, e.g. たべて いく "eat and go", and for simple orders, e.g. あれ たべて "eat that". It is often also used to form the 'continuative', e.g. たべ ている "eating", which works like English's "-ing" form. The gerund form is also used to conjoin multiple sentences into a single larger sentence.\n\nReplace with –ない for the negative:\nたべ → たべない "don't eat"\nThis form is no longer a verb, but an adjective and is inflected accordingly.\n\nReplace with –た for the past tense:\nたべ → たべた "ate"\n\nReplace with –たり for the alternative, "do things like":\nたべ → たべたり\nAn example is "たべたりした" "I did things like eating". This is frequently called the alternative in grammar books and textbooks, but that term is misleading. This conjugation doesn't necessarily denote an alternative. It just indicates that other unspecified things besides the verb may or may not have been done. Any verb ending in –たり usually requires a する at the end of the sentence.\n\nReplace with –たら for the 'temporal' conditional, "if", "once":\nたべ → たべたら "if person eats"\nJapanese has two forms of conditional conjugations for verbs; this is one of them. This form connotes a sense of time, as in English's "once ... then" or "when ... then" constructions. The other conditional form is the –れば form below.\n\nReplace with –れば for the 'atemporal' conditional, "if":\nたべ → たべれば "if person eats"\nThis is somewhat different from –たら but the two are usually interchangeable. The –れば form does not give a sense of time, only of possible cause and effect.\n\nReplace with –よう for the volitional, "let's":\nたべ → たべよう "let's eat"\n\nReplace with –ろ for the imperative, "do!":\nたべ → たべろ "eat dammit"\nThis conjugation is fairly rare in ordinary conversation. It's considered rude. But it is heard often in things like やくざ gangster films, 侍時代 (さむらいじだい, "samurai period") films, in the military, and in 漫画 (まんが) and アニメ.\n\nReplace with –られる for the potential, "can":\nたべ → たべられる "can eat"\nThis is now a –る verb which can conjugate on its own. Thus, "これ たべられない よ!" "I can't eat this!" (a very useful phrase to know).\n\nReplace with –させる for the causative, "make person do":\nたべ → たべさせる "make person do"\nThis also becomes a –る verb of its own. So, "これ たべさせない で よ!" "Don't make me eat this!".\n\nReplace with –られる for the passive, "was X-ed":\nたべ → たべられる "was eaten"\nThis becomes a –る verb as well. Thus, "ライオン に たべられた" "I was eaten by a lion." The に marks the agent, similar to the English "by" preposition. Note that this conjugation looks the same as the one for "can". Don't confuse the two because they are different. The difference between them is apparent with –う verbs which will be described in the next section.\n\nReplace with –させられる for the passive causative, "be made to" or "be forced to":\nたべ → たべさせられる "made to eat"\nThis construction follows simply from combining the two previous conjugations together. So, "おかーさん に チキン を たべさせられた" "My mom made me eat chicken". Putting this into the passive conjugation makes it sound as if you didn't want to do something and feel sorry for yourself for having had to have done it. Thus this form is used frequently when complaining.\n–う Verbs\n\nThe –る verbs are by far the easiest to conjugate: you drop –る and add something else. Simple. –う verbs aren't that easy but almost. Typically you drop –う and add something else. The problem is that there might be a phonetic change (such as when は becomes ぱ, or た becomes だ) for some of the types. See the other chart for simple-English meanings of the conjunctions, this one just tries to keep the conjunction rules clear.\n\nBut first, there are some –う verbs that end in –る. We have to get them out of the way right now. Real –る verbs (where –る gets dropped) always end in –いる or –える. If you see one that ends:\nある "exist"\nうる "sell"\nおる "break"\nthen it's guaranteed not to be a –う verb. It's probably a –る verb. The exceptions are irregulars like ござる/ざいます, but effectively you can forget about those and assume anything ending with –ある, –うる, or –おるis an –う verb.\n\nVerbs like いる ("exist" or "need") can be of either –う or –る type. In fact, いる is actually two different verbs. いる ("need") is an –う verb, its gerund is いって. The other one, いる ("exist") is a –る verb, its gerund is いて. If you hear one of these kinds of verbs, eg 入る (はいる, "to enter"), be sure to ask what the gerund (はいって) or past tense (はいった) is so you can remember its type.\n\nSo far I've only met three verbs ending in –える which were –う verbs rather than –る verbs. These are: ける/けって ("kick"), ヘル/へって ("decrease"), and へる/へって ("elapse"). Except for these いる/える verbs, every other type of verb is obvious by hearing only one form.\n\nIncluding –う verbs which might happen to end in –る, these are all the types of –う verbs there are:\n–す\n–く, –ぐ\n–ぶ, –む, –ぬ\n–る, –つ, –{あ,い,う,え,お}+う\n\nThis should clarify what we mean by –う verbs, ie those verbs which end with some sort of C/V + う combination in their unconjugated form.\n\nThe –す verbs are the only ones which are well behaved, so –す will simply change to –さ, –し, –せ, and –そ in all cases with no odd behavior to remember. This isn't true for the rest of the –う verbs, which makes them harder to remember.\n\nFor the root or stem, replace –う with – い. This works straight across with no consonant changes in any of the conjgations.\n話す (はなす) → 話し (はなし) "talk"\n聞く (きく) → 聞き (きき) "listen"\n泳ぐ (およぐ) → 泳ぎ (およぎ) "swim"\n呼ぶ (よぶ) → 呼び (よび) "call"\n飲む (のむ) → 飲み (のみ) "drink"\n死ぬ (しぬ) → 死に (しに) "die"\n作る (つくる) → 作り (つくり) "make"\n待つ (まつ) → 待ち (まち) "wait"\n払う (はらう) → 払い (はらい) "pay", "sweep"\n\nOnce –ます is attached this form becomes a new verb. All –ま す verbs conjugate like ordinary verbs ending in –す except that the negative is –ません rather than the expected –ましない and the past tense negative is –ませんでした (ie, –ません and the past tense of です, でした).\n\nThe –やすい construction mentioned above is a general way to attach adjectives to verbs, akin to the English construction "adjective to verb", as in "easy to understand", "hard to do", "quick to say", etc. Perhaps most commonly used in this manner are やすい and its opposite にくい, but there are others.\n\nReplace –う with –いて, –んで, or –って for the gerund, "do X and" and for simple commands.\n話す (はなす) → 話して (はなして)\n聞く (きく) → 聞いて (きいて)\n泳ぐ (およぐ) → 泳いで (およいで)\n呼ぶ (よぶ) → 呼んで (よんで)\n飲む (のむ) → 飲んで (のんで)\n死ぬ (しぬ) → 死んで (しんで)\n作る (つくる) → 作って (つくって)\n待つ (まつ) → 待って (まって)\n払う (はらう) → 払って (はらって)\n\nThe way the gerundive form works as a polite command or request is that it is typically paired with a request verb such as なさる or 下さる (くださる). In fact, the request verb is often simply left unsaid, the listener being expected to know that the speaker is requesting or commanding something to be done. An example is "聞いて", a somewhat informal version of "聞いて下さい".\n\nReplace –う with –いた for the past tense.\n話す (はなす) → 話した (はなした)\n聞く (きく) → 聞いた (きいた)\n泳ぐ (およぐ) → 泳いだ (およいだ)\n呼ぶ (よぶ) → 呼んだ (よんだ)\n飲む (のむ) → 飲んだ (のんだ)\n死ぬ (しぬ) → 死んだ (しんだ)\n作る (つくる) → 作った (つくった)\n待つ (まつ) → 待った (まった)\n払う (はらう) → 払った (はらった)\n\nOkay, so it's not as simple as the description implies, but notice that this is almost exactly the same as the gerundive conjugation except that –て/で is now –た/だ.\n\nReplace –う with –いたり for "do things like X". Or just add –り to the past tense.\n話す (はなす) → 話したり (はなしたり)\n聞く (きく) → 聞いたり (きいたり)\n泳ぐ (およぐ) → 泳いだり (およいだり)\n呼ぶ (よぶ) → 呼んだり (よんだり)\n飲む (のむ) → 飲んだり (のんだり)\n死ぬ (しぬ) → 死んだり (しんだり)\n作る (つくる) → 作ったり (つくったり)\n待つ (まつ) → 待ったり (まったり)\n払う (はらう) → 払ったり (はらったり)\n\nReplace –う with –いたら for the conditional, "if". Or more simply, just suffix –ら to the past tense form.\n話す (はなす) → 話したら (はなしたら)\n聞く (きく) → 聞いたら (きいたら)\n泳ぐ (およぐ) → 泳いだら (およいだら)\n呼ぶ (よぶ) → 呼んだら (よんだら)\n飲む (のむ) → 飲んだら (のんだら)\n死ぬ (しぬ) → 死んだら (しんだら)\n作る (つくる) → 作ったら (つくったら)\n待つ (まつ) → 待ったら (まったら)\n払う (はらう) → 払ったら (はらったら)\n\nOnce again, this is the 'temporal' conditional. The 'atemporal' conditional is next.\n\nReplace –う with –えば for the other conditional, "if".\n話す (はなす) → 話せば (はなせば)\n聞く (きく) → 聞けば (きけば)\n泳ぐ (およぐ) → 泳げば (およげば)\n呼ぶ (よぶ) → 呼べば (よべば)\n飲む (のむ) → 飲めば (のめば)\n死ぬ (しぬ) → 死ねば (しねば)\n作る (つくる) → 作れば (つくれば)\n待つ (まつ) → 待てば (まてば)\n払う (はらう) → 払えば (はらえば)\n\nReplace –う with –おう for the volitional, "let's X".\n話す (はなす) → 話そう (はなそう)\n聞く (きく) → 聞こう (きこう)\n泳ぐ (およぐ) → 泳ごう (およごう)\n呼ぶ (よぶ) → 呼ぼう (よぼう)\n飲む (のむ) → 飲もう (のもう)\n死ぬ (しぬ) → 死のう (しのう)\n作る (つくる) → 作ろう (つくろう)\n待つ (まつ) → 待とう (まとう)\n払う (はらう) → 払おう (はらおう)\n\nThe volitional is also sometimes called the presumptive or the hortative. Look these big words up in a good English dictionary if you're curious. Personally I think the term 'presumptive' is a misnomer because this form doesn't really connote a presumption, but an intention. The term 'hortative' would be accurate if this conjugation was directed towards the listener, or to both the speaker and listener, but seems inappropriate when only the speaker is the intended subject. But I digress.\n\nReplace –う with –え for the imperative, "do X dammit".\n話す (はなす) → 話せ (はなせ)\n聞く (きく) → 聞け (きけ)\n泳ぐ (およぐ) → 泳げ (およげ)\n呼ぶ (よぶ) → 呼べ (よべ)\n飲む (のむ) → 飲め (のめ)\n死ぬ (しぬ) → 死ね (しね)\n作る (つくる) → 作れ (つくれ)\n待つ (まつ) → 待て (まて)\n払う (はらう) → 払え (はらえ)\n\nIt can't be stressed enough that this conjugation is rude. Don't use it in polite conversation. Don't use it with strangers unless you're ready to defend yourself. However, you can safely use it in a monologue, or when talking about someone behind their back amongst your friends. An example of a monologue:\n「行け!」と思った。\nいけ と おもった\n"'Go!', I thought."\n\nAnd here's a rude one:\nちくしょ!死ねぞ!\nちくしょ しねぞ\n"Die you bastard!"\n\nNote that this can be easy to confuse with the gerund. There's a world of difference between saying "待て!" and saying "待って!". The former is a command, the latter is a request, although somewhat abrupt.\n\nReplace –う with –あない for the negative, "doesn't X". This then becomes an adjective.\n話す (はなす) → 話さない (はなさない)\n聞く (きく) → 聞かない (きかない)\n泳ぐ (およぐ) → 泳がない (およがない)\n呼ぶ (よぶ) → 呼ばない (よばない)\n飲む (のむ) → 飲まない (のまない)\n死ぬ (しぬ) → 死なない (しなない)\n作る (つくる) → 作らない (つくらない)\n待つ (まつ) → 待たない (またない)\n払う (はらう) → 払わない (はらわない)\n\nNotice that the negative form of はらう is はらわない. This is easily explained if you consider a missing 'w' in the –う form of the verb. Since Japanese has no 'wi', 'wu', 'we', or 'wo' the 'w' consonant does not appear, but it does exist in the negative with わ. In fact, at one point Japanese did actually have 'wi' and 'we' and these were used in the conjugation of verbs like はらう, although such sounds have since disappeared.\n\nAn aside: The 'wi' and 'we' sounds are still occasionally seen used in literature with the two ひらがな characters ゐ and ゑ, or ヰ and ヱ in カタカナ. Few Japanese people can actually pronounce them as such. The particle written を in ひらがな or ヲ in カタカナ is often denoted in ローマ字 as 'wo', and indeed it once was pronounced this way and filled this niche in conjugation. All of these have since fallen out of use in modern Japanese except for を which is still used as a particle. It probably kept its form instead of changing to お because it is easier to differentiate from the お– prefix.\n\nReplace –う with –える for the potential, "can do X". This becomes a –る verb.\n話す (はなす) → 話せる (はなせる)\n聞く (きく) → 聞ける (きける)\n泳ぐ (およぐ) → 泳げる (およげる)\n呼ぶ (よぶ) → 呼べる (よべる)\n飲む (のむ) → 飲める (のめる)\n死ぬ (しぬ) → 死ねる (しねる)\n作る (つくる) → 作れる (つくれる)\n待つ (まつ) → 待てる (まてる)\n払う (はらう) → 払える (はらえる)\n\nReplace –う with –あせる for the causative, "make someone do X". This becomes a –る verb.\n話す (はなす) → 話させる (はなさせる)\n聞く (きく) → 聞かせる (きかせる)\n泳ぐ (およぐ) → 泳がせる (およがせる)\n呼ぶ (よぶ) → 呼ばせる (よばせる)\n飲む (のむ) → 飲ませる (のませる)\n死ぬ (しぬ) → 死なせる (しなせる)\n作る (つくる) → 作らせる (つくらせる)\n待つ (まつ) → 待たせる (またせる)\n払う (はらう) → 払わせる (はらわせる)\n\nAs with はらわない, the はらわせる requires a わ instead of an あ.\n\nReplace –う with –あれる for the passive, "X is done [by ...]". This becomes a –る verb.\n話す (はなす) → 話される (はなされる)\n聞く (きく) → 聞かれる (きかれる)\n泳ぐ (およぐ) → 泳がれる (およがれる)\n呼ぶ (よぶ) → 呼ばれる (よばれる)\n飲む (のむ) → 飲まれる (のまれる)\n死ぬ (しぬ) → 死なれる (しなれる)\n作る (つくる) → 作られる (つくられる)\n待つ (まつ) → 待たれる (またれる)\n払う (はらう) → 払われる (はらわれる)\n\nThis is essentially the same as the previous causative conjugation. Simply replace せ in the causative with れ to produce the passive.\n\nReplace –う with –あせられる for the passive causative, "to be made to do X by someone". This becomes a –る verb.\n話す (はなす) → 話させられる (はなさせられる)\n聞く (きく) → 聞かせられる (きかせられる)\n泳ぐ (およぐ) → 泳がせられる (およがせられる)\n呼ぶ (よぶ) → 呼ばせられる (よばせられる)\n飲む (のむ) → 飲ませられる (のませられる)\n死ぬ (しぬ) → 死なせられる (しなせられる)\n作る (つくる) → 作らせられる (つくらせられる)\n待つ (まつ) → 待たせられる (またせられる)\n払う (はらう) → 払わせられる (はらわせられる)\n\nThis conjugation is actually just a combination of the causative and passive, ie the passive form of the –る verb formed by the causative of the root verb. But it's often listed as a distinct conjugation of the root verb in many grammar books and so is presented here separately.\nIrregular Verbs\n\nThe previous verb paradigms were fairly regular, even in the spots where particular types deviated from the norm. Memorizing the different conjugations is not terribly difficult, and there aren't a lot of conjugations possible. Almost every verb in Japanese follows one of the two –る or –う paradigms.\n\nBut even Japanese has irregular verbs. Most books say that there are only two irregular verbs in all of Japanese: する and 来る (くる). These two must be memorized separately from all the others. However, even they make sense in their own way once analyzed closely.\n\nFirst we'll look at 来る (くる), "to come".\n来る (くる) infinitive "come", "will come" or "comes [often, ...]"\n来 (き) root add –ます; note that –やすい is not used\n来て (きて) gerund "come and [...]"\n来た (きた) past tense "came"\n来たら (きたら) conditional "if/once someone comes", some sense of 'when'\n来たり (きたり) alternative "do things like come"\n来れば (くれば) conditional "if someone comes", no sense of 'when'\n来よう (こよう) volitional "let's come" (has nothing to do with orgasm, sorry)\n来い (こい) imperative "come!", rude\n来ない (こない) negative "won't come" or "doesn't come [often, ...]\n来られる (こられる) potential "can come"\n来させる (こさせる) causative "make someone come"\n来られる (こられる) passive "come via X" (FIXME: awful example)\n来させられる (こさせられる) causative passive "be made to come [by someone]"\n\nNow let's consider する, "to do".\nする infinitive "do", "will do" or "does [often, ...]"\nし root add –ます or –やすい\nして gerund "does X and [...]"\nした past tense "did"\nしたら conditional "if/once someone does", some sense of 'when'\nしたり alternative "do things like doing"\nすれば conditional "if someone does", no sense of 'when'\nしよう volitional "let's do"\nしろ imperative "do!", rude\nしない negative "won't do" or "doesn't do [often, ...]\nできる (せる) potential "can do", usually できる\nさせる causative "make someone do"\nされる passive "be done"\nさせられる causative passive "be made to do [by someone]"\n\nA little trick to remember suru is that many of the conjugations match what you would get if you conjugated a lone verb 'す'. It works somewhat like like はなす, eg はなした → した, はなせる → せる, はなさせる → させる.\n\nLook closely at the potential conjugation of する above. It says でき る, "can do". But せる is also shown. Usually できる is used to indicate the potentiality of doing something, but sometimes せる is used such as in the sentence "愛するひと" (あい する ひと), "someone I can love".\n\nThere are actually a number of other verbs which are also irregular in Japanese, although traditionally textbooks and grammar books prefer to ignore them or pretend that they aren't irregular. These irregulars are all –る verbs which have certain peculiarities about them. A list of these verbs is given below.\n在る (ある) "to be"\n行く (いく) "to go"\nなさる "to do" (honorific)\n下さる (くださる) "to give" (honorific)\n仰る (おっしゃる) "to say" (honorific)\n御座る (ござる) "to be" (honorific)\nいらっしゃる "to be" (honorific)\n\nThe first two are very basic verbs which tend to be irregular in nearly all human languages, Japanese being no exception. The latter five are honorific verbs used only in polite speech. Their irregularities are all found only in the root form and actually represent verb conjugation paradigms once active in old Japanese but now preserved in these verbs mostly due to their use in certain set phrases such as お早う御座います (おはよう ございます, "good morning", lit. "it is early") and 御免なさい (ごめん なさい, "excuse me").\n\nThe verb 在る (ある, "to be") is only irregular in one form, the negative. In this conjugation it is written ない. Astute readers may note that ない is also the suffix added to all negative conjugations of other verbs. In this one case there just isn't a verb to add it to. In the negative of the polite –ます form however it is ありまえん.\n\nThe verb 行く (いく, "to go") varies from its related –く verbs in that instead of the expected いいて, いいた, いいたら, いいたり, it is actually いって, いった, いったら, いったり.\n\nThe other five verbs are distinct in their root forms, ie the forms which attach –ます. Instead of forming a –り to attach –ます, e.g. *なります, they form an –い. The following table should clarify this.\nなさる → なさい\n下さる (くださる) → 下さい (ください)\n仰る (おっしゃる) → 仰い (おっしゃい)\n御座る (ござる) → 御座い (ござい)\nいらっしゃる → いらっしゃい\n\nNote that 御座る (ござる, "to be") and いらっしゃる ("to be") are typically used in their polite –ます forms, giving what is commonly called (in English) the 'superpolite' form: 御座います (ございます), いらっしゃいます. It's good to remember the non-superpolite versions of these verbs, but don't expect to ever use them. But watch Ruroni Kenshin for a good example of using で御座る.\n!Adjectives\n\nThese aren't very hard. They always end in {あ,い,う,お} + い. They never end in え + い which would instead be a noun. Basically you replace い with a form of か to inflect.\nやさしい "It's nice"\nやさしくない "It's not nice"\nやさしなくて... "It's not nice and..."\nやさしかった "It was nice"\nやさしかったら "If it's nice."\nやさしかったり (possible but perhaps not heard often)\nやさしければ "If it's nice."\nやさしく "nicely" (adjective → adverb)\n\nThese inflections follow what a か + う verb would do. If you can conjugate 買う (かう, "to buy") you can conjugate every Japanese adjective. Just note that you don't say: "あつかせる" for "make something hot" you say "あつくする". For a command, say: "やさしくなって" ("be nice").\n\nThere is one peculiar formation of adjective which is almost dead in modern Japanese, but is visible in the phrase お早う御座います(おはよう ございます). In this phrase the adjective 早い (はやい, "early, fast") takes on the form 早う (はよう). This is an archaicism in modern Japanese preserved in this static phrase and in a few others such as お目出度う御座います (おめでとう ございます, "congratulations"). It's simplest just to memorize these few forms and not attempt to learn the process for other adjectives. But this form can be used occasionally for some pretty good jokes, like saying "おそよう御座います" to someone who's arrived late. It's from the adjective 遅い (おそい), meaning "late".\nConclusion\n\nQuestions, comments, and suggestions for this document are greatly appreciated. Please feel free to mail the author at the address below. This document is in the public domain and may be copied freely, used for educational purposes, sold to unwitting fools who would actually pay money for such a thing, or used as a fire starter. Idiots who are actually willing to put their name on this document and claim all the errors and misstatements for their own are perfectly welcome to do so, but know that the author is hardly proud of the excessive verbage and gratuitous incorrectness that ends up in here. In other words, if this document breaks you get to keep both pieces.\n\nSource: [[The Dirty Guide to Japanese|http://nihonbunka.uaa.alaska.edu/language/dirtyguide.html]]
CASE 20. SHOGEN'S STRONG MAN\n\nShogen said,"Why is it that a man of strength cannot lift up his own legs and stand up (for Zen)?" And again, "It is not with our tongue that we speak."\n\nMumon's Comments:\nShogen said it by turning his heart inside out, and no one was there to receive it. If anyone should comprehend Shogen, then come to me and receive my blows. To know the genuine gold, you must see it through fire.\n\nRaising my foot I turn upside down the Scented Ocean,\nBowing my head I look down on the Four Dhyana Heavens.\nSuch a body of full strength has no place to rest,\nPlease finish this verse yourself!
The First Principle\n\nWhen one goes to Obaku temple in Kyoto he sees carved over the gate the words "The First Principle." The letters are unusually large, and those who appreciate calligraphy always admire them as being a masterpiece. They were drawn by Kosen two hundred years ago.\n\nWhen the master drew them he did so on paper, from which workmen made the larger carving in wood. As Kosen sketched the letters a bold pupil was with him who had made several gallons of ink for the calligraphy and who never failed to criticize his master's work.\n\n"That is not good," he told Kosen after the first effort.\n\n"How is that one?"\n\n"Poor. Worse than before," pronounced the pupil.\n\nKosen patiently wrote one sheet after another until eighty-four First Principles had been accumulated, still without the approval of the pupil.\n\nThen, when the young man stepped outside for a few moments, Kosen thought: "Now is my chance to escape his keen eye," and he wrote hurridly, with a mind free from disctraction. "The First Principle."\n\n"A masterpiece," pronounced the pupil.\n
[Narrator]: The third lesson taught us the ways to accumulate kind deeds. Naturally, it would be best if people would practice kindness, but as humans, we are social beings. It is impossible to not come in contact with others in society; therefore, it is important to know the ways to improve our persons in dealing with others. The best way to do this is to follow the virtue of humility. A humble person in society receives support and trust from the general public. If a person understands the virtue of humility, he is the person who also understands the importance of constant self improvement. This constant self improvement not only includes the search for higher knowledge, but also encompasses the need to be more humane, better performance in daily duties, and improved communication with friends. Many benefits and rewards result from behaving with an understanding of humility. This lesson focuses on the benefits of virtue and humility, proven by Liao-Fan's own experiences. You will be greatly benefited if you can thoroughly contemplate and understand these teachings.\n\n[Liao-Fan]: In the I Ching/Book of Change, the hexagram of Humility stated,\n\n[Narrator]: The law of heaven takes from those who are arrogant and benefits those who are humble. The law of earth will not allow those who are conceited or self-content to always remain that way, but will bring change upon them. The humble will not wither, but shall be replenished, just as flowing water fills up lower places on the ground as it passes by, making up the differences. The law of spirits and gods bring harm to those who are arrogant and fortune to those who are humble. Even the laws of men despise the arrogant and like the humble.\n\n[Liao-Fan]: Therefore, heaven, earth, spirits, gods, and people all prefer humility over arrogance. In the I Ching/Book of Change, the sixty four hexagrams talk about the constant changes and interactions of heaven and earth, ying and yang. The book teaches a person how to become more humane. Every hexagram contains both good and bad outcomes. The bad outcomes of a hexagram warn people to stop doing evil and to practice kind deeds. The good outcomes of a hexagram encourages people to diligently improve themselves and strive to be better. Only the Humility hexagram contains all good outcomes and no bad outcomes. The Chinese Book of History has also said,\n\n[Narrator]: A person's arrogance will bring him harm; and his humbleness will bring him benefit.\n\n[Liao-Fan]: I often went to take the exams accompanied by others, and every time I would meet scholars who were very poor. I noticed that before they succeeded in passing the exams and became prosperous, their faces showed such humility, peace, and harmony that I felt I could almost hold that quality in my hands.\n\n[Liao-Fan]: Several years ago, I took my imperial exam in Beijing. Among the ten applicants from my village, Ching-Yu Ding was the youngest and extremely humble. I told one of the applicants, Jin-Po Fay; that this young man would definitely pass the exam this year. Jin-Po Fay asked,\n\n[Jin-Po]: How can you tell?\n\n[Liao-Fan]: I said, 'Only those who are humble are qualified to receive fortune. My friend, look at the ten of us; is there anyone as honest, generous, and never tries to come in first, as Ching-Yu? Do you see anyone who is always respectful, tolerant, careful and humble like Ching-Yu? Do you see anyone like Ching-Yu, who, when he is insulted, does not talk back, or who, when he is slandered, does not argue? Any person who can achieve such a level of humility will receive protection from the heaven, earth, and spirits. There is no reason he will not become prosperous.' Sure enough, when the test results came out, Ching-Yu Ding passed.\n\n[Liao-Fan]: One year in Beijing, I was staying with my childhood friend, Kai-Zhi Fung. I noticed that he always carried himself in a humble way, and had a kind and accommodating appearance. He was not a bit arrogant, which was an immense change from his childhood ways. Kai-Zhi had a friend named Ji-Yen Li who was straightforward and honest. Ji-Yen often scolded him on his mistakes, but Kai-Zhi always accepted the accusations calmly without talking back. I told him, 'Just as there are signs which warn of coming misfortune, we can see that prosperity comes to those who have cultivated the cause for it. Heaven will help those whose hearts are humble. You, my friend, will definitely pass the imperial examination this year!". Later on, he indeed passed the exam.\n\n[Liao-Fan]: There was a young man from San-tong Province named Yu-Fong Zhou who passed the first level of imperial examinations before he was even twenty. Unfortunately, try as he might, he could not pass the succeeding exams. When his father was moved to another post in the government, Yu-Fong went with him, and came to greatly admire a well-known scholar in that village named Min-Wu Chian. Yu-Fong brought his own essays to see this man. He had no idea that Mr. Chian would pick up his calligraphy brush and blot out his entire essay. Not only was Yu-Fong not angry, he sincerely accepted all of Mr. Chian's corrections and immediately changed his paper accordingly. A young man who could be that humble and showed such willingness to improve himself was very rare indeed. The following year, Yu-Fong passed the imperial examination.\n\n[Liao-Fan]: One year, I went to the Capital to pay my respects to the Emperor. I met a scholar named Jian-Suo Hsia who had all the qualities of a great man without a trace of arrogance. I felt the intense aura of his virtue and humility all about him. When I returned home, I told my friend, "When heaven wants a person to prosper, it will first bestow him with wisdom. Wisdom can make a person honest and well-disciplined. Heaven has already bestowed Jian-Suo with wisdom, or he couldn't be that gentle, kind and good. Surely, heaven will now make him prosperous." Sure enough, when the test results came out, Jian-Suo passed the exam.\n\n[Liao-Fan]: There was a scholar named Wei-Yan Chang from Jiang-ying who was very learned and wrote good essays. He was also very well-known among many scholars. One year he took his exam at Nanking and stayed at a Taoist temple. When the test results were posted, he found that he had not passed the exam. He became furious and loudly accused the examiner of being blind for not recognizing his obvious talents. At that time, a Taoist monk stood by smiling, and Wei-Yan immediately directed his anger towards the monk. The monk said to him,\n\n[Monk]: Your essay must not be good!\n\n[Liao-Fan]: Wei-Yan got even angrier and said,\n\n[Wei-Yan]: How do you know it's not good when you haven't even read it?\n\n[Liao-Fan]: The monk said,\n\n[Monk]: I often hear people say that the most important element in writing good essays is a peaceful heart and harmonious temperament. Your loud and angry accusations just of now clearly shows that your mind is certainly not at peace and your temperament is violent. How could you possibly write good essays?\n\n[Liao-Fan]: Wei-Yan obliviously submitted to the Taoist's words and in turn asked him for his advice. The Taoist said,\n\n[Monk]: Whether you pass or not depends on your fate. If you are destined not to pass, then no matter how good your paper is, you will still fail the exam. You yourself will have to make a few changes!\n\n[Liao-Fan]: Wei-Yan asked,\n\n[Wei-Yan]: How can I change it if it is predestined?\n\n[Liao-Fan]: The monk replied,\n\n[Monk]: Though the power to form your destiny lies in the Heavens, the right to recreate it is in yourself. As long as you are willing to do kind deeds and cultivate hidden virtues, there is nothing you ask that you will not receive.\n\n[Liao-Fan]: Wei-Yan said,\n\n[Wei-Yan]: I am only a poor scholar. What good deeds can I possibly do?\n\n[Liao-Fan]: The monk said,\n\n[Monk]: Practicing kind deeds and accumulating hidden virtues all stem from the heart. As long as you constantly harbor the intent to practice kindness and accumulate virtues, your merits are infinite and boundless! Take the virtue of humility for example, it does not cost anything; why can't you be humble and reflect on your own essay instead of blaming the examiner for being unfair?\n\n[Liao-Fan]: Wei-Yan Chang listened to the Taoist monk, and from then on, suppressed his arrogant ways. He became very mindful of his own actions and tried not to make mistakes. Everyday he put forth additional effort to do more good deeds and accumulate more merits. Three years later, he dreamed one night that he entered a very tall house, and saw a booklet that contained all the names of the applicants who passed the exam that year. He saw many blank lines. Unable to understand what it meant, he asked the person next to him,\n\n[Wei-Yan]: What is this?\n\n[Liao-Fan]: The person replied,\n\n[Person]: This is the booklet that contains all the names of the applicants who passed the exam this year.\n\n[Liao-Fan]: Wei-Yan asked,\n\n[Wei-Yan]: Why does it have so many blank lines?\n\n[Liao-Fan]: The person answered,\n\n[Person]: The spirits of the underworld check on the applicants every three years. Only the names of those who practice kind deeds and do not make mistakes are allowed to appear in this booklet. The blank lines used to bear the names of those who were supposed to pass the exam, but due to their recent offenses, their names have been erased.\n\n[Liao-Fan]: Then, pointing to a line, the person said:\n\n[Person]: Ah-ha, for the past three years you have been very careful and have exerted such self-control that you haven't made any mistakes. Perhaps you should fill this blank. I hope you will cherish this opportunity and take care not to make any mistakes!\n\n[Liao-Fan]: Sure enough, Wei-Yan passed the exam that year and placed 105th.\n\n[Liao-Fan]: From the examples given above, we know that spirits and gods are always watching our behaviors from above. Therefore, we must immediately do whatever is beneficial to others and avoid doing whatever is violent, dangerous, and harmful to others. These are all things I can decide for myself. As long as I harbor good intentions; refrain from evil-doings; don't offend the heaven, earth, spirits, and gods; humble myself; be tolerant and not arrogant; then the heaven, earth, spirits and gods will constantly have pity on me; only then will I have a foundation for my future prosperity. Those who are full of conceit are definitely not destined to be great men. Even if they do prosper, they will not be able to enjoy their fortune for long. Intelligent people would definitely not make themselves small and narrow-minded and refuse the fortune they are entitled to. Besides, those who are humble always increase their opportunities to learn. If a person is not humble, who would want to teach him? Also, humble people are always willing to learn the strengths of others. When others perform good deeds, the humble person will learn and follow their examples. In this way, the kind deeds humble people accomplish are boundless! For those who wish to cultivate and improve upon their virtues, they especially, cannot do without the virtue of humility.\n\n[Liao-Fan]: The ancients had an old saying,\n\n[Narrator]: Those who have their hearts set on attaining success and fame, will surely attain success and fame. Those who have their hearts set on attaining wealth and position, will surely attain wealth and position.\n\n[Liao-Fan]: A person who has great and far reaching goals is like a tree having roots. A tree with roots will eventually sprout into branches, flowers and, leaves. A person who has set down great and far reaching goals must humble himself in every thought and try to relieve another's burden even if the occurrence is as insignificant as a speck of dust. If you can reach this level of humility, you will naturally touch the hearts of heaven and earth. Furthermore, I am the creator of my own prosperity; if I truly want to create it, I will certainly succeed. Look at the applicants who sought for fame and wealth, in the beginning, they did not harbor a sincere heart; it was only a passing notion. When they fancied it, they sought it. When their interest dropped, they stopped. Mencius once told Emperor Shuan Chi,\n\n[Mencius]: Your Highness has a love for music. But your love for music is only a personal pleasure. If you can expand from the heart which seeks after personal happiness to that of sharing happiness with all your subjects, and make them just as happy as you are, then, surely the nation is bound to prosper!\n\n[Liao-Fan]: I think it is the same for those who are seeking to pass the imperial exams. If a person can expand upon the heart which seeks to pass the exams to that of diligently doing kind deeds and accumulating merits, putting forth his best efforts to improve his character, then both destiny and prosperity are his to create.
The Gates of Paradise\n\nA soldier named Nobushige came to Hakuin, and asked: "Is there really a paradise and a hell?"\n\n"Who are you?" inquired Hakuin.\n\n"I am a samurai," the warrior replied.\n\n"You, a soldier!" exclaimed Hakuin. "What kind of ruler would have you as his guard? Your face looks like that of a beggar."\n\nNobushige became so angry that he began to draw his sword, but Hakuin continued: "So you have a sword! Your weapon is probably much too dull to cut off my head."\n\nAs Nobushige drew his sword Hakuin remarked: "Here open the gates of hell!"\n\nAt these words the samurai, perceiving the master's discipline, sheathed his sword and bowed.\n\n"Here open the gates of paradise," said Hakuin.
The Giver Should Be Thankful\n\nWhile Seietsu was the master of Engaku in Kamakura he required larger quarters, since those in which he was teaching were overcrowded. Umeza Seibei a merchant of Edo, decided to donate five hundred pieces of gold called ryo toward the construction of a more commodious school. This money he brought to the teacher.\n\nSeisetsu said: "All right. I will take it."\n\nUmezu gave Seisetsu the sack of gold, but he was dissatisfied with the attitude of the teacher. One might live a whole year on three ryo, and the merchant had not even been thanked for five hundred.\n\n"In that sack are five hundred ryo," hinted Umeza.\n\n"You told me that before," replied Seisetsu.\n\n"Even if I am a wealthy merchant, five hundred ryo is a lot of money," said Umezu.\n\n"Do you want me to thank you for it?" asked Seisetsi.\n\n"You ought to," replied Umeza.\n\n"Why should I?" inquired Seisetsu. "The giver should be thankful."\n
The Last Poem of Hoshin\n\nThe Zen master Hoshin lived in China many years. Then he returned to the northeastern part of Japan, where he taught his disciples. When he was getting very old, he told them a story he had heard in China. This is the story:\n\nOne year on the twenty-fifth of December, Tokufu, who was very old, said to his disciples: "I am not going to be alive next year so you fellows should treat me well this year."\n\nThe pupils thought he was joking, but since he was a great-hearted teacher each of them in turn treated him to a feast on succeeding days of the departing year.\n\nOn the eve of the new year, Tokufu concluded: "You have been good to me. I shall leave you tomorrow afternoon when the snow has stopped."\n\nThe disciples laughed, thinking he was aging and talking nonsense since the night was clear and without snow. But at midnight snow began to fall, and the next day they did not find their teacher about. They went to the meditation hall. There he had passed on.\n\nHoshin, who related this story, told his disciples: "It is not necessary for a Zen master to predict his passing, but if he really wishes to do so, he can."\n\n"Can you?" someone asked.\n\n"Yes," answered Hoshin. "I will show you what I can do seven days from now."\n\nNone of the disciples believed him, and most of them had even forgotten the conversation when Hoshin next called them together.\n\n"Seven days ago," he remarked, "I said I was going to leave you. It is customary to write a farewell poem, but I am neither poet nor calligrapher. Let one of you inscribe my last words."\n\nHis followers thought he was joking, but one of them started to write.\n\n"Are you ready?" Hoshin asked.\n\n"Yes, sir," replied the writer.\n\nThen Hoshin dictated:\n\nI came from brilliancy.\nAnd return to brilliancy.\nWhat is this?\n\nThe poem was one line short of the customary four, so the disciple said: "Master, we are one line short."\n\nHoshin, with the roar of a conquoring lion, shouted "Kaa!" and was gone.\n
The Last Rap\n\nTangen had studied with Sengai since childhood. When he was twenty he wanted to leave his teacher and visit others for comparative study, but Sengai would not permit this. Every time Tangen suggested it, Sengai would give him a rap on the head.\n\nFinally Tangen asked an elder brother to coax permission from Sengai. This the brother did and then reported to Tangen: "It is arranged. I have fixed it for you start your pilgrimage at once."\n\nTangen went to Sengai to thank him for his permission. The master answered by giving him another rap.\n\nWhen Tangen related this to his elder brother the other said: "What is the matter? Sengai has no business giving permission and then changing his mind. I will tell him so." And off he went to see the teacher.\n\n"I did not cancel my permission," said Sengai. "I just wished to give him one last smack over the head, for when he returns he will be enlightened and I will not be able to reprimand him again."\n
The Last Will and Testament\n\nIkkyu, a famous Zen teacher of the Ashikaga era, was the son of the emperor. When he was very young, his mother left the palace and went to study Zen in a temple. In this way Prince Ikkyu also became a student. When this mother passed on, she left him a letter. It read:\n\nTo Ikkyu:\n\nI have finished my work in this life and am now returning into Eternity. I wish you to become a good student and to realize your Buddha-nature. You will know if I am in hell and whether I am always with you or not.\n\nIf you become a man who realizes that the Buddha and his follower Bodhidharma are your own servants, you may leave off studying and work for humanity. The Buddha preached for forty-nine years and in all that time found it not necessary to speak one word. You ought to know why. But if you don't and yet wish to, avoid thinking fruitlessly.\n\nYour Mother,\n\nNot born, not dead.\n\nSeptember first.\n\nP.S. The teaching of Buddha was mainly for the purpose of enlightening others. If you are dependent on any of its methods, you are naught but an ignorant insect. There are 80,000 books on Buddhism and if you should read all of them and still not see your own nature, you will not understand even this letter. This is my will and testament.\n
The Moon Cannot Be Stolen\n\nRyokan, a Zen master, lived the simplest kind of life in a little hut at the foot of a mountain. One evening a thief visited the hut only to discover there was nothing in it to steal.\n\nRyokan returned and caught him. "You may have come a long way to visit me," he told the prowler, "and you shoud not return emptyhanded. Please take my clothes as a gift."\n\nThe thief was bewildered. He took the clothes and slunk away.\n\nRyokan sat naked, watching the moon. "Poor fellow, " he mused, "I wish I could give him this beautiful moon."\n
The Most Valuable Thing in the World\n\nSozan, a Chinese Zen master, was asked by a student: "What is the most valuable thing in the world?"\n\nThe master replied: "The head of a dead cat."\n\n"Why is the head of a dead cat the most valuable thing in the world?" inquired the student.\n\nSozan replied: "Because no one can name its price."\n
The Real Miracle\n\nWhen Bankei was preaching at Ryumon temple, a Shinshu priest, who believed in salvation through repetition of the name of the Buddha of Love, was jealous of his large audience and wanted to debate with him.\n\nBankei was in the midst of a talk when the priest appeared, but the fellow made such a disturbance that Bankei stopped his discourse and asked about the noise.\n\n"The founder of our sect," boasted the priest, "had such miraculous powers that he held a brush in his hand on one bank of the river, his attendant held up a paper on the other bank, and the teacher wrote the holy name of Amida through the air. Can you do such a wonderful thing?"\n\nBankei replied lightly: "Perhaps your fox can perform that trick, but that is not the manner of Zen. My miracle is that when I feel hungry I eat, and when I feel thirsty I drink."\n
The Silent Temple\n\nShoichi was a one-eyed teacher of Zen, sparkling with enlightenment. He taught his disciples in Tofuku temple.\n\nDay and night the whole temple stood in silence. There was no sound at all.\n\nEven the reciting of sutras was abolished by the teacher. His pupils had nothing to do but meditate.\n\nWhen the master passed away, an old neighbor heard the ringing of bells and the recitation of sutras. Then she knew Shoichi had gone.\n
The Sound of One Hand\n\nThe master of Kennin temple was Mokurai, Silent Thunder. He had a little protégé named Toyo who was only twelve years old. Toyo saw the older disciples visit the master's room each morning and evening to receive instruction in sanzen or personal guidence in which they were given koans to stop mind-wandering.\n\nToyo wished to do sanzen also.\n\n"Wait a while," said Mokurai. "You are too young."\n\nBut the child insisted, so the teacher finally consented.\n\nIn the evening little Toyo went at the proper time to the threshold of Mokurai's sanzen room. He struck the gong to announce his presence, bowed respectfully three times outside the door, and went to sit before the master in respectful silence.\n\n"You can hear the sound of two hands when they clap together," said Mokurai. "Now show me the sound of one hand."\n\nToyo bowed and went to his room to consider this problem. From his window he could hear the music of the geishas. "Ah, I have it!" he proclaimed.\n\nThe next evening, when his teacher asked him to illustrate the sound of one hand, Toyo began to play the music of the geishas.\n\n"No, no," said Mokurai. "That will never do. That is not the sound of one hand. You've not got it at all."\n\nThinking that such music might interrupt, Toyo moved his abode to a quiet place. He meditated again. "What can the sound of one hand be?" He happened to hear some water dripping. "I have it," imagined Toyo.\n\nWhen he next appeared before his teacher, he imitated dripping water.\n\n"What is that?" asked Mokurai. "That is the sound of dripping water, but not the sound of one hand. Try again."\n\nIn vain Toyo meditated to hear the sound of one hand. He heard the sighing of the wind. But the sound was rejected.\n\nHe heard the cry of an owl. This was also refused.\n\nThe sound of one hand was not the locusts.\n\nFor more than ten times Toyo visited Mokurai with different sounds. All were wrong. For almost a year he pondered what the sound of one hand might be.\n\nAt last Toyo entered true meditation and transcended all sounds. "I could collect no more," he explained later, "so I reached the soundless sound."\n\nToyo had realized the sound of one hand.\n
The Stingy Artist\n\nGessen was an artist monk. Before he would start a drawing or painting he always insisted upon being paid in advance, and his fees were high. He was known as the "Stingy Artist."\n\nA geisha once gave him a commission for a painting. "How much can you pay?" inquired Gessen.\n\n"'Whatever you charge," replied the girl, "but I want you to do the work in front of me."\n\nSo on a certain day Gessen was called by the geisha. She was holding a feast for her patron.\n\nGessen with fine brush work did the paining. When it was completed he asked the highest sum of his time.\n\nHe received his pay. Then the geisha turned to her patron saying: "All this artist wants is money. His paintings are fine but his mind is dirty; money has caused it to become muddy. Drawn by such a filthy mind, his work is not fit to exhibit. It is just about good enough for one of my petticoats."\n\nRemoving her skirt, she then asked Gessen to do another picture on the back of her petticoat.\n\n"How much will you pay?" asked Gessen.\n\n"Oh, any amount," answered the girl.\n\nGessen named a fancy price, painted the picture in the manner requested, and went away.\n\nIt was learned later that Gessen had these reasons for desiring money:\n\nA ravaging famine often visited his province. The rich would not help the poor, so Gessen had a secret warehouse, unknown to anyone, which he kept filled with grain, prepared for these emergencies.\n\nFrom his village to the National Shrine the road was in very poor condition and many travelers suffered while traversing it. He desired to build a better road.\n\nHis teacher had passed away without realizing his wish to build a temple, and Gessen wished to complete this temple for him.\n\nAfter Gessen had accomplished his three wishes he threw away his brushes and artist's materials and, retiring to the mountains, never painted again.\n
The Stone Mind\n\nHogen, a Chinese Zen teacher, lived alone in a small temple in the country. One day four traveling monks appeared and asked if they might make a fire in his yard to warm themselves.\n\nWhile they were building the fire, Hogen heard them arguing about subjectivity and objectivity. He joined them and said: "There is a big stone. Do you consider it to be inside or outside your mind?"\n\nOne of the monks replied: "From the Buddhist viewpoint everything is an objectification of mind, so I would say that the stone is inside my mind."\n\n"Your head must feel very heavy," observed Hogen, "if you are carrying around a stone like that in your mind."\n
The Story of Shunkai\n\nThe exquisite Shunkai whose other name was Suzu was compelled to marry against her wishes when she was quite young. Later, after this marriage had ended, she attended the university, where she studied philosophy.\n\nTo see Shunkai was to fall in love with her. Moreover, wherever she went, she herself fell in love with others. Love was with her at the university, and afterwards, when philosophy did not satisfy her and she visited a temple to learn about Zen, the Zen students fell in love with her. Shunkai's whole life was saturated with love.\n\nAt last in Kyoto she became a real student of Zen. Her brothers in the sub-temple of Kennin praised her sincerity. One of them proved to be a congenial spirit and assisted her in the mastery of Zen.\n\nThe abbot of Kennin, Mokurai, Silent Thunder, was severe. He kept the precepts himself and expected his priests to do so. In modern Japan whatever zeal these priests have lost of Buddhism they seem to have gained for their wives. Mokurai used to take a broom and chase the women away when he found them in any of his temples, but the more wives he swept out, the more seemed to come back.\n\nIn this particular temple the wife of the head priest became jealous of Shunkai's earnestness and beauty. Hearing the students praise her serious Zen made this wife squirm and itch. Finally she spread a rumor about Shunkai and the young man who was her friend. As a consequence he was expelled and Shunkai was removed from the temple.\n\n"I may have made the mistake of love," thought Shunkai, "but the priest's wife shall not remain in the temple either if my friend is to be treated so unjustly."\n\nShunkai the same night with a can of kerosene set fire to the five-hundred-year-old temple and burned it to the ground. In the morning she found herself in the hands of the police.\n\nA young lawyer became interested in her and endeavored to make her sentence lighter. "Do not help me," she told him. "I might decide to do something else which would only imprison me again."\n\nAt last a sentence of seven years was completed, and Shunkai was released from the prison, where the sixty-year-old warden had become enamored of her.\n\nBut now everyone looked upon her as a "jailbird." No one would associate with her. Even the Zen people, who are supposed to believe in enlightenment in this life and with this body, shunned her. Zen, Shunkai found, was one thing and the followers of Zen quite another. Her relatives would have nothing to do with her. She grew sick, poor, and weak.\n\nShe met a Shinshu priest who taught her the name of the Buddha of Love, and in this Shunkai found some solace and peace of mind. She passed away when she was still exquisitely beautiful and hardly thirty years old.\n\nShe wrote her own story in a futile endeavor to support herself and some of it she told to a woman writer. So it reached the Japanese people. Those who rejected Shunkai, those who slandered and hated her, now read of her live with tears of remorse.\n
The Subjugation of a Ghost\n\nA young wife fell sick and was about to die. "I love you so much," she told her husband, "I do not want to leave you. Do not go from me to any other woman. If you do, I will return as a ghost and cause you endless trouble."\n\nSoon the wife passed away. The husband respected her last wish for the first three months, but then he met another woman and fell in love with her. They became engaged to be married.\n\nImmediately after the engagement a ghost appeared every night to the man, blaming him for not keeping his promise. The ghost was clever too. She told him exactly what has transpired between himself and his new sweetheart. Whenever he gave his fiancee a present, the ghost would describe it in detail. She would even repeat conversations, and it so annoyed the man that he could not sleep. Someone advised him to take his problem to a Zen master who lived close to the village. At length, in despair, the poor man went to him for help.\n\n"Your former wife became a ghost and knows everything you do," commented the master. "Whatever you do or say, whatever you give you beloved, she knows. She must be a very wise ghost. Really you should admire such a ghost. The next time she appears, bargain with her. Tell her that she knows so much you can hide nothing from her, and that if she will answer you one question, you promise to break your engagement and remain single."\n\n"What is the question I must ask her?" inquired the man.\n\nThe master replied: "Take a large handful of soy beans and ask her exactly how many beans you hold in your hand. If she cannot tell you, you will know she is only a figment of your imagination and will trouble you no longer."\n\nThe next night, when the ghost appeared the man flattered her and told her that she knew everything.\n\n"Indeed," replied the ghost, "and I know you went to see that Zen master today."\n\n"And since you know so much," demanded the man, "tell me how many beans I hold in this hand!"\n\nThere was no longer any ghost to answer the question.\n
The Taste of Banzo's Sword\n\nMatajuro Yagyu was the son of a famous swordsman. His father, believing that his son's work was too mediocre to anticipate mastership, disowned him.\n\nSo Matajuro went to Mount Futara and there found the famous swordsman Banzo. But Banzo confirmed the father's judgment. "You wish to learn swordsmanship under my guidance?" asked Banzo. "You cannot fulfill the requirements."\n\n"But if I work hard, how many years will it take to become a master?" persisted the youth.\n\n"The rest of your life," replied Banzo.\n\n"I cannot wait that long," explained Matajuro. "I am willing to pass through any hardship if only you will teach me. If I become your devoted servant, how long might it be?"\n\n"Oh, maybe ten years," Banzo relented.\n\n"My father is getting old, and soon I must take care of him," continued Matajuro. "If I work far more intensively, how long would it take me?"\n\n"Oh, maybe thirty years," said Banzo.\n\n"Why is that?" asked Matajuro. "First you say ten and now thirty years. I will undergo any hardship to master this art in the shortest time!"\n\n"Well," said Banzo, "in that case you will have to remain with me for seventy years. A man in such a hurry as you are to get results seldom learns quickly."\n\n"Very well," declared the youth, understanding at last that he was being rebuked for impatience, "I agree."\n\nMatajuro was told never to speak of fencing and never to touch a sword. He cooked for his master, washed the dishes, made his bed, cleaned the yard, cared for the garden, all without a word of swordmanship.\n\nThree years passed. Still Matajuro labored on. Thinking of his future, he was sad. He had not even begun to learn the art to which he had devoted his life.\n\nBut one day Banzo crept up behind him and gave him a terrific blow with a wooden sword.\n\nThe following day, when Matajuro was cooking rice, Banzo again sprang upon him unexpectedly.\n\nAfter that, day and night, Matajuro had to defend himself from unexpected thrusts. Not a moment passed in any day that he did not have to think of the taste of Banzo's sword.\n\nHe learned so rapidly he brought smiles to the face of his master. Matajuro became the greatest swordsman in the land.\n
The Tea-Master and The Assassin\n\nTaiko, a warrior who lived in Japan before the Tokugawa era, studied Cha-no-yu, tea etiquette, with Sen no Rikyu, a teacher of that aesthetical expression of calmness and contentment.\n\nTaiko's attendant warrior Kato interpreted his superior's enthusiasm for tea etiquette as negligence of state affairs, so he decided to kill Sen no Rikyu. He pretended to make a social call upon the tea-master and was invited to drink tea.\n\nThe master, who was well skilled in his art, saw at a glance the warrior's intention, so he invited Kato to leave his sword outside before entering the room for the ceremony, explaining that Cha-no-yu represents peacefulness itself.\n\nKato would not listen to this. "I am a warrior," he said. "I always have my sword with me. Cha-no-yu or no Cha-no-yu, I have my sword."\n\n"Very well. Bring your sword in and have some tea," consented Sen no Rikyu.\n\nThe kettle was boiling on the charcoal fire. Suddenly Sen no Rikyu tipped it over. Hissing steam arose, filling the room with smoke and ashes. The startled warrior ran outside.\n\nThe tea-master apologized. "It was my mistake. Come back in and have some tea. I have your sword here covered with ashes and will clean it and give it to you."\n\nIn this predicament the warrior realized he could not very well kill the tea-master, so he gave up the idea.\n
The Thief Who Became a Disciple\n\nOne evening as Shichiri Kojun was reciting sutras a thief with a sharp sword entered, demanding either money or his life.\n\nShichiri told him: "Do not disturb me. You can find the money in that drawer." Then he resumed his recitation.\n\nA little while afterwards he stopped and called: "Don't take it all. I need some to pay taxes with tomorrow."\n\nThe intruder gathered up most of the money and started to leave. "Thank a person when you receive a gift," Shichiri added. The man thanked him and made off.\n\nA few days afterwards the fellow was caught and confessed, among others, the offence against Shichiri. When Shichiri was called as a witness he said: "This man is no thief, at least as far as I am concerned. I gave him money and he thanked me for it."\n\nAfter he had finished his prison term, the man went to Shichiri and became his disciple.\n
CASE 17. ECHU'S THREE CALLS\n\nEchu, called Kokushi, the teacher of the emperor, called his attendant, Oshin, three times and three times Oshin answered, "Yes!" Kokushi said, "I thought that I had offended you, but in reality you offended me!"\n\nMumon's Comment:\nKokushi called Oshin three times. His tongue fell to the ground (from talking too much). Oshin answered three times and revealed his harmony with the Tao. Echu, getting old and lonely, attempted even to hold the cow's head down to feed on the grass. Oshin did not trouble to show his Zen, for his satisfied stomach had no desire to eat. When the nation is prosperous, everyone is too proud (to eat plain food), now just say who offended which one?\n\nWhen prison canga is iron and has no hole,\n(Echu's) followers have neither peace nor rest.\nWhen you intend to uphold the teaching of Zen,\nYou must climb a mountain of swords with bare feet.
The True Path\n\nJust before Ninakawa passed away the Zen master Ikkyu visited him. "Shall I lead you on?" Ikkyu asked.\n\nNinakawa replied: "I came here alone and I go alone. What help could you be to me?"\n\nIkkyu answered: "If you think you really come and go, that is your delusion. Let me show you the path on which there is no coming and going."\n\nWith his words, Ikkyu had revealed the path so clearly that Ninakawa smiled and passed away.\n
The Tunnel\n\nZenkai, the son of a samurai, journeyed to Edo and there became the retainer of a high official. He fell in love with the official's wife and was discovered. In self-defence, he slew the official. Then he ran away with the wife.\n\nBoth of them later became thieves. But the woman was so greedy that Zenkai grew disgusted. Finally, leaving her, he journeyed far away to the province of Buzen, where he became a wandering mendicant.\n\nTo atone for his past, Zenkai resolved to accomplish some good deed in his lifetime. Knowing of a dangerous road over a cliff that had caused death and injury to many persons, he resolved to cut a tunnel through the mountain there.\n\nBegging food in the daytime, Zenkai worked at night digging his tunnel. When thirty years had gone by, the tunnel was 2,280 feet long, 20 feet high, and 30 feet wide.\n\nTwo years before the work was completed, the son of the official he had slain, who was a skillful swordsman, found Zenkai out and came to kill him in revenge.\n\n"I will gived you my life willingly," said Zenkai. "Only let me finish this work. On the day it is completed, then you may kill me."\n\nSo the son awaited the day. Several months passed and Zenkai kept digging. The son grew tired of doing nothing and began to help with the digging. After he had helped for more than a year, he came to admire Zenkai's strong will and character.\n\nAt last the tunnel was completed and the people could use it and travel safely.\n\n"Now cut off my head," said Zenkai. "My work is done."\n\n"How can I cut off my own teacher's head?" asked the younger man with tears in his eyes.
The Voice of Happiness\n\nAfter Bankei had passed away, a blind man who lived near the master's temple told a friend: "Since I am blind, I cannot watch a person's face, so I must judge his character by the sound of his voice. Ordinarily when I hear someone congratulate another upon his happiness or success, I also hear a secret tone of envy. When condolence is expressed for the misfortune of another, I hear pleasure and satisfaction, as if the one condoling was really glad there was something left to gain in his own world.\n\n"In all my experience, however, Bankei's voice was always sincere. Whenever he expressed happiness, I heard nothing but happiness, and whenever he expressed sorrow, sorrow was all I heard."\n
1. [[Bodhidharma's Clear and Void]]\n2. [[Joshu's Supreme Way]]\n3. [[Master Ba Is Ill]]\n4. [[Tokusan With His Bundle]]\n5. [[Seppo's Grain Of Rice]]\n6. [[Unmon's Good Day]]\n7. [[Echo Asks About Buddha]]\n8. [[Suigan's Eyebrows]]\n9. [[Joshu's Four Gates]]\n10. [[Bokushu's idiot]]\n11. [[Obaku's Drinkers Of Lees]]\n12. [[Tozan's Three Pounds Of Hemp]]\n13. [[Haryo's silver bowl]]\n14. [[Unmon's Preaching Fittingly]]\n15. [[Unmon's Preaching In The Reverse]]\n16. [[Kyosei Picking and Pecking]]\n17. [[Kyorin's Sitting For A Long Time]]\n18. [[The National Teacher's Gravestone]]\n19. [[Gutei's one finger]]\n20. [[Suibi And The Chin Rest]]\n21. [[Chimon's Lotus]]\n22. [[Seppo's Poisonous Snake]]\n23. [[Hofuku And Chokei Go On A Picnic]]\n24. [[Tetsuma The Cow]]\n25. [[The Hermit of Lotus Peak]]\n27. [[Unmon's Complete Exposure]]\n28. [[Nansen's Dharma That Has Never Been Preached]]\n30. [[Joshu's Giant Radishes]]\n31. [[Mayoku Circles Around The Master's Dais]]\n33. [[Chinso Has One Eye]]\n34. [[Kyozan's Not Wandering]]\n36. [[Chosa Goes Picnicking]]\n37. [[Banzan's Not One Thing In The Three Worlds]]\n40. [[Nansen And The Flower]]\n43. [[Tozan's Cold And Heat]]\n26. [[Hyakujo On Daiyu Peak]]\n29. [[Daizui And The Kalpa Fire]]\n32. [[Jo And The Essence Of Buddhism]]\n35. [[Manjusri's Three Three]]\n38. [[Fuketsu's Heart Seal]]\n41. [[Joshu's Great Death]]\n46. [[Kyosei And The Raindrops]]\n49. [[Sansho's Net]]\n52. [[Joshu's Stone Bridge]]\n55. [[Dogo's Condolence Visit]]\n58. [[Joshu And The Pitfall]]\n61. [[Fuketsu's House And Nation]]\n64. [[Joshu And The Sandals]]\n67. [[Fu Daishi Expounds The Sutra]]\n70. [[Isan's Speak Master]]\n73. [[Ba And One Hundred Negations]]\n76. [[Tanka's Eating Rice]]\n79. [[Tosu And The Buddha's Voices]]\n82. [[Dairyu And The Dharma-Body]]\n85. [[Toho And The Tiger]]\n88. [[Gensha's Three Diseases]]\n91. [[Enkan And The Rhinoceros]]\n94. [[Non-Seeing In The Ryogon Sutra]]\n97. [[Getting Despised In The Diamond Sutra]]\n100. [[Haryo And The Sharpest Sword]] \n\n\n44. [[Kasan's Beat The Drum]]\n47. [[Unmon's Six]]\n50. [[Unmon And The Dust Dust Samadhi]]\n53. [[Hyakujo And The Wild Ducks]]\n56. [[Kinzan And The Arrow]]\n59. [[Joshu's Supreme Way]]\n62. [[Unmon's One Treasure]]\n65. [[A Non-buddhist Questions Buddha]]\n68. [[Kyozan And Your Name]]\n71. [[Goho's Close]]\n74. [[Kingyu's Rice Bucket]]\n77. [[Unmon's Rice Cake]]\n80. [[Joshu And A Newborn Infant]]\n83. [[The Old Buddha And A Pillar]]\n86. [[Unmon's Bright Light]]\n89. [[Ungan's Hands And Eyes]]\n92. [[The Buddha Ascends To The Rostrum]]\n95. [[Chokei's Three Poisons]]\n98. [[Tempyo's Two Wrongs]]\n\n39. [[Unmon's Garden Fence]]\n42. [[Ho Koji's Beautiful Snow]]\n45. [[Joshu's Cloth Robe]]\n48. [[Tea At Shokei Temple]]\n51. [[Seppo's What Is This]]\n54. [[Unmon Stretches His Arms\n57. [[Joshu And The Bumpkin]]\n60. [[Unmon's Staff]]\n63. [[Nansen Kills A Cat]]\n66. [[Ganto And The Sword]]\n69. [[Nansen Draws A Circle]]\n72. [[Ungan's Can You]]\n75. [[Ukyu's Blind Stick]]\n78. [[The Boddhisattvas Take A Bath]]\n81. [[Yakusan's Look The Arrow]]\n84. [[Vimalakirti And Not-Two]]\n87. [[Unmon's Medicine And Disease]]\n90. [[Chimon And The Prajna Wisdom]]\n93. [[Taiko Dances]]\n96. [[Joshu's Three Turning Words]]\n99. [[Shukuso And The Ten Bodies Buddha]]
Three Days More\n\nSuiwo, the disciple of Hakuin, was a good teacher. During one summer seclusion period, a pupil came to him from a southern island of Japan.\n\nSuiwo gave him the problem: "Hear the sound of one hand."\n\nThe pupil remained three years but could not pass the test. One night he came in tears to Suiwo. "I must return south in shame and embarrassment," he said, "for I cannot solve my problem."\n\n"Wait one week more and meditate constantly," advised Suiwo. Still no enlightenment came to the pupil. "Try for another week," said Suiwo. The pupil obeyed, but in vain.\n\n"Still another week." Yet this was of no avail. In despair the student begged to be released, but Suiwo requested another meditation of five days. They were without result. Then he said: "Meditate for three days longer, then if you fail to attain enlightenment, you had better kill yourself."\n\nOn the second day the pupil was enlightened.
Three Kinds of Disciples\n\nA Zen master named Gettan lived in the latter part of the Tokugawa era. He used to say: "There are three kinds of disciples: those who impart Zen to others, those who maintain the temples and shrines, and then there are the rice bags and the clothes-hangers."\n\nGasan expressed the same idea. When he was studying under Tekisui, his teacher was very severe. Sometimes he even beat him. Other pupils would not stand this kind of teaching and quit. Gasan remained, saying: "A poor disciple utilizes a teacher's influence. A fair disciple admires a teacher's kindness. A good disciple grows strong under a teacher's discipline."\n
/***\n| Name|ToggleTagPlugin|\n| Description|Makes a checkbox which toggles a tag in a tiddler|\n| Version|3.0 ($Rev: 1845 $)|\n| Date|$Date: 2007-03-16 15:19:22 +1000 (Fri, 16 Mar 2007) $|\n| Source|http://tiddlyspot.com/mptw/#ToggleTagMacro|\n| Author|Simon Baird <simon.baird@gmail.com>|\n| License|http://mptw.tiddlyspot.com/#TheBSDLicense|\n!Usage\n{{{<<toggleTag }}}//{{{TagName TiddlerName LabelText}}}//{{{>>}}}\n* TagName - the tag to be toggled, default value "checked"\n* TiddlerName - the tiddler to toggle the tag in, default value the current tiddler\n* LabelText - the text (gets wikified) to put next to the check box, default value is '{{{[[TagName]]}}}' or '{{{[[TagName]] [[TiddlerName]]}}}'\n(If a parameter is '.' then the default will be used)\n\nExamples:\n\n|Code|Description|Example|h\n|{{{<<toggleTag>>}}}|Toggles the default tag (checked) in this tiddler|<<toggleTag>>|\n|{{{<<toggleTag TagName>>}}}|Toggles the TagName tag in this tiddler|<<toggleTag TagName>>|\n|{{{<<toggleTag TagName TiddlerName>>}}}|Toggles the TagName tag in the TiddlerName tiddler|<<toggleTag TagName TiddlerName>>|\n|{{{<<toggleTag TagName TiddlerName 'click me'>>}}}|Same but with custom label|<<toggleTag TagName TiddlerName 'click me'>>|\n|{{{<<toggleTag . . 'click me'>>}}}|dot means use default value|<<toggleTag . . 'click me'>>|\nNotes:\n* If TiddlerName doesn't exist it will be silently created\n* Set label to '-' to specify no label\n* See also http://mgtd-alpha.tiddlyspot.com/#ToggleTag2\n\n!Known issues\n* Doesn't smoothly handle the case where you toggle a tag in a tiddler that is current open for editing\n\n***/\n//{{{\n\nmerge(config.macros,{\n\n toggleTag: {\n\n doRefreshAll: true,\n createIfRequired: true,\n shortLabel: "[[%0]]",\n longLabel: "[[%0]] [[%1]]",\n\n handler: function(place,macroName,params,wikifier,paramString,tiddler) {\n var tag = (params[0] && params[0] != '.') ? params[0] : "checked";\n var title = (params[1] && params[1] != '.') ? params[1] : tiddler.title;\n var defaultLabel = (title == tiddler.title ? this.shortLabel : this.longLabel);\n var label = (params[2] && params[2] != '.') ? params[2] : defaultLabel;\n label = (label == '-' ? '' : label);\n var theTiddler = title == tiddler.title ? tiddler : store.getTiddler(title);\n var cb = createTiddlyCheckbox(place, label.format([tag,title]), theTiddler && theTiddler.isTagged(tag), function(e) {\n if (!store.tiddlerExists(title)) {\n if (config.macros.toggleTag.createIfRequired) {\n var content = store.getTiddlerText(title); // just in case it's a shadow\n store.saveTiddler(title,title,content?content:"",config.options.txtUserName,new Date(),null);\n }\n else \n return false;\n }\n store.setTiddlerTag(title,this.checked,tag);\n return true;\n });\n }\n }\n});\n\n//}}}\n\n
CASE 13. TOKUSAN'S BOWL\n\nOne day Tokusan came to the dining room from the Meditation Hall, holding his bowl. Seppo saw him coming and asked, "The dinner drum is not yet beaten. Where are you going with your bowl?\n\nTokusan went back at once to his room. Seppo told about this incident to Ganto, who said, "Tokusan as he is, has not penetrated into the ultimate truth of Zen."\n\nTokusan heard of this and sent an acolyte to ask Ganto to come to him. "I have heard," told Tokusan, "you are not approving my Zen." Ganto whispered to Tokusan what he meant. Tokusan said nothing, leaving Ganto there.\n\nNext day, ascending the rostrum, Tokusan delivered an entirely different sermon to the monks. Ganto went forward in the Hall, clapped his hands, laughed and said, "What a happy thing! The old man has got hold of the ultimate truth of Zen. From now on, no one in heaven and on earth can surpass him."\n\nMumon's Comment:\nAs for the ultimate truth of Zen, neither Tokusan nor Ganto even dreamt of such a thing. When you look into the matter, they are only a set of dummies how about puppets- dummies sounds like stupid..\n\nWhoever understands the first truth\nUnderstands the ultimate truth.\nThe last and the first\nAre they not one and the same?\n
Case 4: Tokusan with His Bundle\n\nTokusan arrived at Isan. Carrying his bundle under his arm, he stepped into\nthe Dharma hall. He walked across it from east to west and from west to east.\nLooking around he said, "None, none!" and went out.\n(Setcho [1] commented: "Seen through!")\n\nBut when he got to the entrance gate, Tokusan said, "Still, I shouldn't be so\nhasty." So, he dressed formally and entered again to meet Isan. As Isan sat at\nhis place, Tokusan held up his sitting cloth in a ceremonial manner and said,\n"Master!" Isan was about to take his whisk, when suddenly Tokusan shouted,\n"Kaatz!" Then he flourished his sleeves and went out.\n(Setcho commented: "Seen through!")\n\nTurning his back on the Dharma hall, Tokusan put on his straw sandals and left.\nIn the evening, Isan asked the head monk, "Where is the newcomer who was here\na while ago?" The head monk said, "He soon turned his back on the Dharma hall,\nput on his straw sandals and went away." Isan said, "One day that fellow\nwill build a grass hut upon a lonely peak, and scold the buddhas and abuse\nthe patriarchs."\n(Setcho commented: "Piling up frost on top of snow.")\n\n[1]: Setcho Zenji is the compiler of the Hekiganroku.\n[2]: In Japanese: hossu i.e. a stick with a flexible whisk on top\n
Tosui's Vinegar\n\nTosui was the Zen master who left the formalism of temples to live under a bridge with beggars. When he was getting very old, a friend helped him to earn his living without begging. He showed Tosui how to collect rice and manufacture vinegar from it, and Tosui did this until he passed away.\n\nWhile Tosui was making vinegar, one of the beggars gave him a picture of the Buddha. Tosui hung it on the wall of his hut and put a sign beside it. The sign read:\n\nMr. Amida Buddha: This little room is quite narrow. I can let you remain as a transient. But don't think I am asking you to be reborn in your paradise.
CASE 15. TOZAN'S SIXTY BLOWS\n\nTozan went to Ummon and Ummon asked him where he had come from. Tozan answered, "From Sato!" Then Ummon asked, "Where were you then during the Summer?" Tozan answered, "At Hoji Temple in Konan Province." Ummon further asked Tozan, "When did you leave there?" Tozan replied, "I left on August 25." Un-mon told Tozan, "You deserve 60 blows, but I will forgive you today!"\n\nThe next day Tozan knelt and deeply bowed to Ummon and said, "Yesterday you forgave me the 60 blows, but I still do not understand in what respect I was wrong." Then Un mon told Tozan, "You are really a good-for-nothing rice eater! No wonder you wandered around Konan and Kosei for nothing!" At this very moment, Tozan was awakened.\n\nMumon's Comment:\nUmmon had Tozan feed on the genuine fodder of Zen, showed him the one way of living activity, and helped him from becoming extinct. All night long Tozan swam in the waves of Yes and No until he got nowhere. When the dawn broke, again Tozan went to Ummon to be awakened. After all Tozan was not so seasoned.\n\nNow I will ask you: Did Tozan deserve 60 blows? If you say Yes, then not only Tozan, but everyone also deserves 60 blows! If you say No, Ummon is a swindler. If therefore you understand this clearly, Tozan and you breathe the same air!\n\nThe lion roughly teaches her cubs,\nShe kicks them away and the cubs jump.\nUmmon's thrown words hit right on Tozan's heart,\nWhile Ummon's first arrow is light, the second arrow hits deep.
CASE 18. TOZAN'S THREE POUNDS OF FLAX\n\nA monk asked Tozan, "What is the Buddha?"\nTozan answered, "Three pounds of flax!"\n\nMumon's Comment:\nTozan's Zen is like a clam. When the two halves of the shell open, you can see the whole inside. However, now tell me, "What is Tozan's real insides?"\n\nJust "Three pounds of flax!" pops up,\nHis words are close, and yet his heart is closer.\nAnyone who explains this or that, yes and no,\nis himself the man of yes and no.\n
Trading Dialogue For Lodging\n\nProvided he makes and wins an argument about Buddhism with those who live there, any wandering monk can remain in a Zen temple. If he is defeated, he has to move on.\n\nIn a temple in the northern part of Japan two brother monks were dwelling together. The elder one was learned, but the younger one was stupid and had but one eye.\n\nA wandering monk came and asked for lodging, properly challenging them to a debate about the sublime teaching. The elder brother, tired that day from much studying, told the younger one to take his place. "Go and request the dialogue in silence," he cautioned.\n\nSo the young monk and the stranger went to the shrine and sat down.\n\nShortly afterwards the traveler rose and went in to the elder brother and said: "Your young brother is a wonderful fellow. He defeated me."\n\n"Relate the dialogue to me," said the elder one.\n\n"Well," explained the traveler, "first I held up one finger, representing Buddha, the enlightened one. So he held up two fingers, signifying Buddha and his teaching. I held up three fingers, representing Buddha, his teaching, and his followers, living the harmonious life. Then he shook his clenched fist in my face, indicating that all three come from one realization. Thus he won and so I have no right to remain here." With this, the traveler left.\n\n"Where is that fellow?" asked the younger one, running in to his elder brother.\n\n"I understand you won the debate."\n\n"Won nothing. I'm going to beat him up."\n\n"Tell me the subject of the debate," asked the elder one.\n\n"Why, the minute he saw me he held up one finger, insulting me by insinuating that I have only one eye. Since he was a stranger I thought I would be polite to him, so I held up two fingers, congratulating him that he has two eyes. Then the impolite wretch held up three fingers, suggesting that between us we only have three eyes. So I got mad and started to punch him, but he ran out and that ended it!"\n
True Friends\n\nA long time ago in China there were two friends, one who played the harp skilfully and one who listen skillfully.\n\nWhen the one played or sang about a mountain, the other would say: "I can see the mountain before us."\n\nWhen the one played about water, the listener would exclaim: "Here is the running stream!"\n\nBut the listener fell sick and died. The first friend cut the strings of his harp and never played again. Since that time the cutting of harp strings has always been a sign of intimate friendship.\n
True Reformation\n\nRyokan devoted his life to the study of Zen. One day he heard that his nephew, despite the admonitions of relatives, was spending his money on a courtesan. Inasmuch as the nephew had taken Ryokan's place in managing the family estate and the property was in danger of being dissipated, the relatives asked Ryoken to do something about it.\n\nRyokan had to travel a long way to visit his nephew, whom he had not seen for many years. The nephew seemed pleased to meet his uncle again and invited him to remain overnight.\n\nAll night Ryokan sat in meditation. As he was departing in the morning he said to the young man: "I must be getting old, my hand shakes so. Will you help me tie the string of my straw sandal?"\n\nThe nephew helped him willingly. "Thank you," finished Ryokan, "you see, a man becomes older and feebler day by day. Take good care of yourself." Then Ryokan left, never mentioning a word about the courtesan or the complaints of the relatives. But, from that morning on, the dissipations of the nephew ended.
CASE 26. TWO MONKS ROLL UP THE BLINDS\n\nHogen of Seiryo came to the hall to speak to the monks before the midday meal. He pointed with his finger to the bamboo blinds. At this moment two monks rose and rolled the blinds up. Hogen observed, "One has it, the other hasn't it."\n\nMumon's Comments:\nNow tell me, which one has it and which one has not? If any one of you has one eye, he will see through the failure on Hogen of Seiryo. However, never be concerned about the gain or the loss.\n\nWhen the blinds are rolled up, the great sky is bright and clear,\nThe great sky is not yet in accord with Zen.\nIt's better to throw everything away from the sky,\nAnd make sure to have not even a draft blow through.\n
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What Are You Doing! What Are You Saying!\n\nIn modern times a great deal of nonsense is talked about masters and disciples, and about the inheritance of a master's teaching by favorite pupils, entitling them to pass the truth on to their adherents. Of course Zen should be imparted in this way, from heart to heart, and in the past it was really accomplished. Silence and humility reigned rather than profession and assertion. The one who received such a teaching kept the matter hidden even after twenty years. Not until another discovered through his own need that a real master was at hand was it learned that the teching had been imparted, and even then the occasion arose quite naturally and the teaching made its way in its own right. Under no circumstance did the teacher even claim "I am the successor of So-and-so." Such a claim would prove quite the contrary.\n\nThe Zen master Mu-nan had only one successor. His name was Shoju. After Shoju had completed his study of Zen, Mu-nan called him into his room. "I am getting old," he said, "and as far as I know, Shoju, you are the only one who will carry on this teaching. Here is a book. It has been passed down from master to master for seven generations. I have also added many points according to my understanding. The book is very valuable, and I am giving it to you to represent your successorhip."\n\n"If the book is such an important thing, you had better keep it," Shoju replied. "I received your Zen without writing and am satisfied with it as it is."\n\n"I know that," said Mu-nan. "Even so, this work has been carried from master to master for seven generations, so you may keep it as a symbol of having received the teaching. Here."\n\nThey happened to be talking before a brazier. The instant Shoju felt the book in his hands he thrust it into the flaming coals. He had no lust for possessions.\n\nMu-nan, who never had been angry before, yelled: "What are you doing!"\n\nShoju shouted back: "What are you saying!"\n
CASE. 24 FUKETSU'S SILENCE AND WORDS\n\nA monk asked Fuketsu, "Without words or without silence transgressing, how can one be unmistakably one with the universe?"\nFuketsu said, "I often think of March in Konan (Southern China). The birds sing among hundreds of flagrant flowers."\n\nMumon's Comments:\nFuketsu's mind was quick as lightning, snatching the road and walking on it. Regrettably Fuketsu was not able to sit on the words of the "ancestors." If anyone should penetrate into this, he would be absolutely free. Without words, without phrases, now say what Zen is.\n\nFuketsu did not say such a fine phrase,\nWithout uttering words, he already let it be known.\nIf Fuketsu had become talkative,\nYou do not know what to do.
Your Light May Go Out\n\nA student of Tendai, a philosophical school of Buddhism, came to the Zen abode of Gasan as a pupil. When he was departing a few years later, Gasan warned him: "Studying the truth speculatively is useful as a way of collecting preaching material. But remember that unless you meditate constantly you light of truth may go out."\n
Zen Dialogue\n\nZen teachers train their young pupils to express themselves. Two Zen temples each had a child protégé. One child, going to obtain vegetables each morning, would meet the other on the way.\n\n"Where are you going?" asked the one.\n\n"I am going wherever my feet go," the other responded.\n\nThis reply puzzled the first child who went to his teacher for help. "Tomorrow morning," the teacher told him, "when you meet that little fellow, ask him the same question. He will give you the same answer, and then you ask him: 'Suppose you have no feet, then where are you going?' That will fix him."\n\nThe children met again the following morning.\n\n"Where are you going?" asked the first child.\n\n"I am going wherever the wind blows," answered the other.\n\nThis again nonplussed the youngster, who took his defeat to his teacher.\n\n"Ask him where he is going if there is no wind," suggested the teacher.\n\nThe next day the children met a third time.\n\n"Where are you going?" asked the first child.\n\n"I am going to the market to buy vegetables," the other replied.\n
Zen in a Beggar's Life\n\nTosui was a well-known Zen teacher of his time. He had lived in several temples and taught in various provinces.\n\nThe last temple he visited accumulated so many adherents that Tosui told them he was going to quit the lecture business entirely. He advised them to disperse and go wherever they desired. After that no one could find any trace of him.\n\nThree years later one of his disciples discovered him living with some beggars under a bridge in Kyoto. He at once implored Tosui to teach him.\n\n"If you can do as I do for even a couple days, I might," Tosui replied.\n\nSo the former disciple dressed as a beggar and spent the day with Tosui. The following day one of the beggars died. Tosui and his pupil carried the body off at midnight and buried it on a mountainside. After that they returned to their shelter under the bridge.\n\nTosui slept soundly the remainder of the night, but the disciple could not sleep. When morning came Tosui said: "We do not have to beg food today. Our dead friend has left some over there." But the disciple was unable to eat a single bite of it.\n\n"I have said you could not do as I," concluded Tosui. "Get out of here and do not bother me again."
CASE 12. ZUIGAN CALLS HIMSELF "MASTER"\n\nEvery day Zuigan used to call out to himself, "Master!" and then he answered himself, "Yes, Sir!" And he added, "Awake, Awake!" and then answered, "Yes, Sir! Yes, Sir!"\n"From now onwards, do not be deceived by others!" "No, Sir! I will not, Sir!"\n\nMumon's Comment:\nThe master, Zuigan, sells out and buys himself. He has a lot of puppets of gods and devils that he plays with. Why is this so? With one mask he asked, and with another he answered. With another mask he said, "Awake!" and another, "Don't be cheated by others!"\nIf you adhere to any one of these, you are totally mistaken. If, however, you imitate Zuigan, then all these are no other than the fox's disguises.\n\nSome who search the Way of Zen do not realize true self,\nFor they recognize only the ego-soul.\nThis ego-soul is the seed of birth and death,\nFoolish people take it for the true original self.\n
\n\nHow to Beatbox\n\nHave you ever seen people like Rahzel or Matisyahu create beats using nothing but their own body as an instrument? Here's how you can do it, too.\nAvez-vous déjà vu des personnes comme Rahzel ou Matisyahu qui créent des rythmes en utilisant que leur bouche comme instrument. Voila comment le faire vous même \n\nSteps \n#Listen to some music by famous beatboxers such as Killa Kela, Rahzel, Biz Markie, Doug E. Fresh, Matisyahu, Blake Lewis (American Idol finalist), or even Bobby McFerrin (The artist of 'Don't Worry Be Happy.' He created the whole song using only his voice dubbed on different tracks to create many different 'instruments'). This will show you what is possible with the human body.\n#Develop a good bass drum sound. This is done by pressing your lips together and building up pressure with your tongue and jaw, pushing your tongue forward from the back of your mouth and closing your opened jaw at the same time. Let your lips part toward the side for just a moment so the air can escape, and it should make a bass drum sound. You want to add pressure with your lungs, but not so much that you have an airy sound afterward. If you're not making a bassy enough sound, you need to relax your lips a bit. If your sound isn't making a bass drum sound at all, you need to tighten your lips, or make sure that you're doing it off to the side of your lips. Another way to approach it is to say "puh." Then, take off the "uh" so that all you hear is the initial attack on the word, so that it comes out like a little puff. Try your hardest to not let any of the "uh" sound come out, and also try to not have any breathy sound or air noise with it. Once you feel comfortable with that, you can slightly tighten your lips and force a larger amount of air through your lips to make a bigger sounding kick drum.\n#Get a good snare drum sound. This can be done several ways, but here are the two most common. The first is similar to the bass drum, only you use the very front of your lips instead of the side, and you tighten them more. Most beatboxers put an "f" or "sh" sound afterward to make it sound more like a snare drum. Another way to make a snare sound is to bring your tongue to the back of your mouth and build up pressure with your tongue or lungs. Use your tongue if you're looking for speed, or use your lungs if you want to breathe in at the same time as you make the sound. Try saying "pff," making the "f's" stop just a millisecond or so after the "p." Lifting the corners of your mouth and holding your lips really tight when making the intial "p" will help it sound more realistic. You can also use the same technique to change the apparent pitch of the snare.\n#For a more drum-machine type snare sound, first say "ish." Then, try saying "ish" without adding the "sh" at the end, again going only for the intial attack. Make it very staccato (short), and you should get a sort of grunt in the back of your throat. Push a little bit when you say it, so that it has a big, accented attack. Once you're confortable with that, add the "sh" on the end and you'll get a synth-like snare sound. You can also work on moving the grunt so that it feels like it's coming from the top of your throat, for a higher drum sound, or so that it feels more like it's coming out of the lower part of your throat, for a lower drum sound.\n#Develop your crash cymbal. This is one of the easier sounds to make. Whisper (don't say) the syllable "chish." Then, do it again, but this time clench your teeth and take the vowel out, going from "ch" straight to "sh" without little or no transition, and you'll have a basic crash #To do a synth-like reversed cymbal, place the tip of your tongue so that it touches the place where your top teeth meet your palate. Keeping your lips about a half-inch apart, breath in forcefully through your mouth. Notice how the air blows past your teeth and tongue and makes a sort of small rushing sound. Then, breath in forcefully again, and this time close your lips as your breathing in; they should sort of feel like they're popping closed, without making a popping sound.\n#Make a good hi-hat sound. There are a few ways to go about this. First, you can make a "t" sound. You can push a little air behind it, making a "ts" sound. You can also do successive hi-hats by making a "tktktktk" sound, using the mid-back of your tongue to make the "k" sound. You can make an open hi-hat sound by drawing out the breath in the "ts" hi-hat, so it's more like "tssss".\n#Practice each sound individually until you can make a good sound consistently the first time.\n#Breathe. You would be surprised at the number of human beatboxes who pass out because they forget that their lungs need oxygen. You may want to start by incorporating your breath into the beat. Eventually you will gain a great deal of lung capacity throughout your practice. An intermediate technique is to breathe in during a tongue snare, since it requires the least amount of lung capacity. An expert will have slowly practiced breathing whilest beatboxing each sound independently (see previous step), thus separating their breathing from the beat, allowing several kinds of bass sounds, snare sounds, and even some hi-hat sounds to continue without pause. As an alternative to breating exercises, there are many sounds that can be done breathing inwards such as variations on the snare and handclap sounds.\n#Start a basic beat. A good beat to start out with is the basic beat below.\n#Start coming up with your own beats. Start out with the basic structure and build upon it, adding basses and hi-hats where you see fit. Most patterns have a snare on beats 2 and 4, but don't be afraid to fool around with the location of the second one. Don't be afraid to use odd sounding beats, as long as they flow.\n\n\nPatterns \n\nModified drum tab\n\nThe first line is for the snare sound. This can be a tongue snare, a lip snare, or any other snare. Next is the Hi-hat line, and the third is the Bass line. Another line can be added at the bottom for miscellaneous sounds, which should be defined below the tab and apply only to that pattern. Here's an example:\n{{{\nS |----|K---|----|K---||----|K---|----|K---|\nH |--T-|--T-|--T-|--T-||----|----|----|----|\nB |B---|----|B---|----||B---|----|B---|----|\nV |----|----|----|----||--W-|--W-|--W-|--W-|\nW = Vocalized "What?"\n}}}\nBeats are separated by single lines, bars by double lines. Here's a key for the symbols:\n\nBass:\nJB= Bumskid bass drum B = Strong bass drum\nb = Soft bass drum\nX = Sweeping bass drum\nU = Techno bass drum\n\nSnare:\nK = Tongue snare (without lungs)\nC = Tongue snare (with lungs)\nP = Pff or lip snare\nG = Techno snare\n\nHi-Hat:\nT = "Ts" snare\nS = "Tssss" open snare\nt = front part of successive hi-hats\nk = back part of successive hi-hats\n\nOther:\nKkkk = Click Roll\n\nBasic Beat\n\nThis is the basic beat. All beginners should start here and work their way up.\n{{{\nS |----|K---|----|K---||----|K---|----|K---|\nH |--T-|--T-|--T-|--T-||--T-|--T-|--T-|--T-|\nB |B---|----|B---|----||B---|----|B---|----|\n}}}\n\nDouble Hi-hat\n\nThis one sounds cool and is a good exercise for speeding up your hi-hats without using the sucessive hi-hat sounds.\n{{{\nS |----|K---|----|K---||----|K---|----|K---|\nH |--TT|--TT|--TT|--TT||--TT|--TT|--TT|--TT|\nB |B---|----|B---|----||B---|----|B---|----|\n}}}\nModified Double Hi-hat\n\nThis is a more advanced beat that should only be attempted if you can successfully do the Double Hi-hat pattern with perfect accuracy. It switches up the rythms in the Double Hi-hat pattern to make it more interesting.\n{{{\nS |----|K---|----|K---||----|K---|----|K---|\nH |--TT|----|TT--|--TT||--TT|----|TT--|--TT|\nB |B---|--B-|--B-|----||B---|--B-|--B-|-B--|\n}}}\n\nAdvanced Beat\n\nThis is a very advanced beat. Only try it if you've mastered the above patterns as well as the successive hi-hat(tktktk).\n{{{\nS |----|K---|----|K---||----|K---|----|K---|\nH |-tk-|-tk-|tk-t|-tkt||-tk-|-tk-|tkSS|--tk|\nB |B--b|---B|--B-|----||B--b|---B|--B-|----|\n}}}\n\nTechno Beat\n\n{{{\nS |----|G---|----|G---||----|G---|----|G---|\nH |--tk|--tk|--tk|--tk||--tk|--tk|--tk|--tk|\nB |U---|----|U---|----||U---|----|U---|----|\n}}}\n\n\n\nSimple but Cool Beat\n\nthis beat has 16 beats in it. ch4nders split it into 4 beats. it sounds cool when it is faster\n|B t t t |K t t K |t k t B |K t t K |\n\n1--------2--------3--------4-------\n\n\n\n\n!Advanced Techniques\n\nHere's where you'll find out how to do some of the more interesting techniques. Don't worry if you aren't getting it at first, all of these techniques will come with time.\n\nSweeping bass drum (X) This should be used in place of a bass drum. It takes about 1/2-1 beat to perform. To do a sweeping bass drum, start out like you're about to do a bass drum. Then let your lips loose so they flap when you push air past them. Then touch the tip of your tongue to the inside gum of your bottom teeth and push it forward to perform the technique.\n\nTechno Bass (U) This is done by making an "oof" sound, as if you've just been hit in the stomach. Do it while keeping your mouth closed. You should be able to feel it in your chest.\n\nTechno Snare (G) This is done the same way as the Techno Bass, but position your mouth as if you were going to make a "shh" sound. You'll still get the bass sound underneath.\n\nScratching This is done by reversing the airflow of any of the previous techniques. A commonly misunderstood technique, scratching involves different tongue and lip movements depending on the instrument you are trying to "scratch" with. To understand better, record yourself laying down a beat. Then using a music program, like windows recorder, listen to it in reverse. Learning to emulate those reversed sounds literally doubles your known techniques. Also, try making the sound, and then its reverse immediately afterwards (Ex: A bass sound followed by its reverse in quick succession make the standard 'scratch' noise).\n\nJazz Brushes Lightly blow out through your mouth while trying to sustain the letter "f." By blowing slightly harder on the beats 2 and 4, you'll have the accents.\n\nRimshot Whisper the word "kaw," then say it again without letting any of the "aw" through. Push on the "k" a little harder and you'll get a rimshot. Closed Hi-Hat Whisper "tuh" and take out the "uh," leaving the initial attack to sound like a closed hi-hat.\n\n\nClick Roll (Kkkk) This is a very difficult technique to perform at first, but once you know how, you can use it any time. To start, position your tongue so that the right (or left, depending on preference) side is resting right above where your top teeth meet your gum. Then pull the back of your tongue toward the back of your throat to do a click roll.\n\nHumming the Baseline and beatboxing at the same time\nThis technique isn't as difficult as singing, but when you're just starting off, it is easy to get lost. To start, you must first realize that their are two ways to hum: one is from the throat (say "ahh") and the other is through the nose ("mmmmmm"), which is considerably harder to get used to but immeasurably more versatile. The key to humming and beatboxing at the same time is to start with a baseline or melody in mind. Listen to rap hooks, whether they be hummed or not (For example, listen to Parliament Funkadelic's "Flashlight" and practice humming the melody, then try beatboxing over top of it; James Brown is also great for melodies). Scour your music collection for baselines and melodies to hum, then try and put some of your beats or someone else's beats over top of it.It is necessary to learn how to hum a melody or baseline for several reasons, especially if you plan to learn to start singing. This is the area of beatboxing that takes some originality! If you've tried to beatbox and hum at the same time, you must have realized that you've lost of some of your proficiency with certain beat techniques (the Techno Bass and Techno Snare are severely limited, as well as the click roll becomes, if not totally unusable, very hard to hear). Learning what works takes time and practice. If you ever find yourself in a beatbox battle, don't forget that while your endurance and speed are important, using new and interesting melodies and baselines win always win the crowd.\n\nInward Humming\nThis is an advanced technique which is not widely used in the realm of beatboxing. There are several resources available on how to sing/hum inwards. For the purposes of beatboxing, when you need to breathe really bad, it may be a good idea to hum inwards. You can always continue humming the same melody, but the pitch (note) will change drastically. With practice, you can correct this pitch change to some extent, but many beatboxing experts who use inward humming decide to change the melody when switching from outward humming to inward humming.\n\nSinging and beatboxing at the same time\nThis isnt a very hard technique,once you get to know the basic principles. The key to singing and beatboxing at the same time is to line up consonant sounds with the bass and vowel sounds with the snare. Don't try to add hi-hats in, as even the best beatboxers have trouble in that respect.Here is an example: (b)if your (pff)mother (b)(b)on(b)(pff)ly knew(b)new Here are some good combinations:\n\nBass:\nB as in bus\nM as in mother\nH as in home\nL as in listen\n\nSnare:\nI as in if\nO as in only\nN as in knew\n\n\n\n\n!Holding the Mic\n\n\nWhile you can just hold the mic as you would while singing, some beatboxers find that putting the mic between your ring and middle fingers and then gripping it with your first two fingers on top of the bulb and you thumb at the bottom results in a cleaner, more crisp sound. Try not to breathe into the mic while you beatbox.\n\n\n\n!Tips\n\n*Practice wherever possible, whenever possible. Since you don't have to have anything but your body, you can practice at home, at work, at school, on the bus, just about anywhere is appropriate.\n*Always practice with a consistent tempo. This means that you should try to keep the same speed throughout a pattern.\n*Try to find other beatboxers and beatbox together. It's fun and you can learn things from your new friends.\n*Periodically take a drink of water to keep your mouth from drying out.\n\n!Warnings \n*When you first start out, you'll probably feel a bit goofy. But if you stick with it, you'll find that you'll have lots of fun and make some awesome music at the same time.\n*Your mouth probably won't be used to the sudden new pressure you're putting on it. Your jaw may feel sore at first, and your lips my get the pins-and-needle feeling like sitting on your foot for too long. Try to limit yourself at first as the muscles in your face get used to being exercised like this. If you're feeling sore, stop for a while.\n\n\nSources and Citations [edit]\n\n * HumanBeatbox.com is the home of the world beatboxing community and features free beatboxing tutorials and lessons.\n * HipHop-Battles.com Audio Beatbox Battle Arena\n * Beatbox.tv has tutorial videos and also videos and music of people beatboxing.\n * mic(ism) - the original beatbox clothing label\n * BeatOutsideTheBox.com - A great source for beatboxing/vocal percussion tutorials, videos and news.\n\n
!exercice en ligne\nhttp://www.ccdmd.qc.ca/fr/
![[la perpective pour les nuls]]\n\n!! le matériel : \nUn crayon n'importe .. \nDu papier .. \n\n!!j'ai du pognon\nben vous pouvez vous payer le trace cercle \net aussi les traces éllipse : sachez que cela ne sert pas à grand chose\n\n!! échauffement : Au commencement était le trait\nNous allons tout dessiner à main levée. \npremier exercice : essayer de tracer des lignes .. \n\nexercice 1 :\nAu début tracer des petits traits, le plus droit possible, essayer des faire les traits les plus droits et parallèles possibles. puis allonger le trait. rapprocher les lignes \n\nastuce : n'essayer pas dessiner en bougeant le poignet, mais bouger tout l'avant bras. le poignet ne doit pas bouger pendant le trait.\n\nExercice 2 : \nNous allons varier l'exercice . dessiner deux points d'abord proche et essayer de tracer la droites qui passe entre les deux. enfin petit à petit éloignez les points. \n\nAstuce : C'est en faite le même exercice que l'exercice 1 : il vous suffit de tourner votre bloc de papier. cela ne sert pas à grand chose de savoir tracer des lignes dans toutes les directions, pour l'instant il faut simplement tracer un trait.\nc'est en gros la base du dessin. c'est a dire que vous avez besoin de savoir ou votre trait commences et ou il finit. Vous allez forcement foiré un trait si vous ne savez pas ou votre trait s'arrête voir figure. \nregardez ou commence le trait, regarder ou il finit fait l'aller-retour sans appuyer, puis enfin c'est parti.\n\nune fois que vous avez finis, ou que vous en avez marre, passer au paragraphe suivant\n\n!!le cube !\n\nd'abord tracer une ligne droite. (Nous LH) comme ligne d'horizon.\n\n\nSélectionner un point en dessous de la ligne (n'importe) \n\n\ntracer une ligne, qui part de notre point et qui coupe notre ligne droite \n\nessayer de tracer la ligne qui coupe à 90° notre ligne passant par le points. Vous obtenez normalement un triangle.. \n\nnous allons tracer une ligne partant encore de notre point.\n\n\nNous allons ajouter un autre point\n\nc'est maintenant que cela devient un peu plus dur. il vous faudra réussir à tracer deux droites qui passe par le point B et notre point droit et gauche.\n\non rajoute un troisième point, on trace une parallèle à notre ligne A \n\nNous obtenons une première face de notre cube\n\n!! un point de fuite \n\nAppcication : On the road\n\n!! deux point de fuite\n\nApplication : le coin de rue \n\n!! trois points de fuites\n\n\n!! Plus de trois point de fuite \nOui c'est possible.\nl'exemple le plus simple est le toit d'usine suivante.. \nVous remarquez que les toit trait rouge sont parrallèle donc il se rejoigne forcement à un point sur la ligne d'horizon, mais il ne sont pas parallèle au ligne horizontale. enfin si nous rajoutons une chaise \n\n!! les erreurs classiques \n*Point de fuite trop proche\n*point de fuite pas sur l'horizon\n\n!! opération géometrique \n\nprobablemnet la partie la plus amusante, ou la plus frustrante c'est selon .. \nreprenons ma route .. je veux metrre des lignes électriques. comment faire pour qu'il ait la même distance \n\nl'exercice de base, multiplier les cotes par deux .. \n\nil nous faut trouver le centre de notre solide. il est toujours au croisement quelque soit la perspective choisie\n\napplication immédiate : la pyramide \n\ncontinuons notre exemple .. \n\nnous allons tracer le milieu \n\non allonge notre droite. cette ligne est le milieu de notre surface.\n\net la nous avons l'astuce nous allons tracer une ligne qui passe par l'un des coins et notre milieu \n\nl'intersection, il ne nous reste plus qu'a rallonger notre système : \n\nl'avantage de ce système est que une fois déssiné la surface de base, on peut la multipier dans tous les sens. \n\nenfin bien évidemment on peut aussi faire des demis murs \n\n!! encore plus fort le damier\n\nje vais essayer de vous expliquer le bonheur de la. Nous avons besoin de diviser notre mur en 5 partie\n\npas facile hein, elle est droite elle est donc facile de la découper en 5 élément égaux\n \n\noui mais je voulais dans l'autres sens .. \narf vous n'êtes jamais content .. \n\nil suffit de tracer une droite \n\n\n!! les cercles, sphères\n\nobservons \n\nun cercle suivant l'inclinaison, ressemble à une ellipse .. elle est relativement peu évidente à tracer \n\nparlons un peu de vocabulaire \n\nle cylindre \nfacile \n\nne jamais faire cela .. \n\n!! la route n'est jamais droite\n\nProjection:\n \napplication la coque d'un bateau\n\nsymétrie :\n\napplication : coque d'un sous-marin\ndes profils\n\nexercice qui résume tout \n\ntracer deux points\npuis tracer un une passant par ces points\nenfin traver le milieu de chaque surface \nenfin tracer \n!!le matériel
Un peu de doctrine.\n\nLe Bouddhisme part fondamentalement des\n\nQuatres Nobles Vérités,\n\nqui ont pour objet l'analyse :\n \n\n-1) de l'insatisfaction, de la douleur et de la souffrance.\n\n-2) de ses causes et de ses origines.\n\n-3) de la possibilité d'assurer leur extinction.\n\n-4) des moyens pour y parvenir.\nOn peut les résumer comme suit : (elles peuvent chacune donner lieu a de multiples développements)\n\n1. Tout est souffrance :\n\nc'est la constatation fondamentale des limitations, de l'insuffisance,\nde l' impermanence, de l'insécurité, donc de l'instabilité et de\nl'insatisfaction perpétuelle qui caractérisent l'existence humaine.\n \n\n \n\nEn gros, on est malheureux parce que les choses ne se passent pas comme on le voudrait, parce que la réalité ne correspond pas à nos rêves, et à nos fantasmes.\n\n2. L'origine de la souffrance:\n\nc'est le désir :\nle désir avide d'avoir ce qu'on n'a pas ou d'avoir plus que ce qu'on a, de posséder les choses et les êtres,\nde jouir de l'existence et de ses plaisirs ainsi que le désir que cette existence et que ces plaisirs ne cessent pas,\nc'est la soif d'exister (ou de ne pas exister = désir de mourir) animée par nos six sens (la conscience y comprise ).\n \n\n \n\nSchématiquement :\n\n- nos six sens nous amènent aux contacts.\n- les contacts créent ou conditionnent des sensations\n(bonnes ou mauvaises).\n- ces sensations conduisent à l'attachement\n(ou au rejet ...son inverse ).\n- l'attachement (ou son inverse) conduit aux nouvelles\nrenaissances avec leurs cortèges de nouvelles souffrances\net insatisfactions.\n\n3. La délivrance de la souffrance :\n\nelle consiste à éteindre, faire cesser, faire disparaître la soif ou désir :\n"par l'extinction du désir, l'attachement cesse avec son cortège de souffrances, peines et plaintes".\n \n\n \n\nLa pacification de toute objectification\nEt la pacification de l'illusion:\nAucun Dharma n'a été enseigné par le Bouddha\nA aucun moment, à aucun endroit, à personne."\n\n- Nagarjuna\n\n4. Les voies qui mènent à la cessation de la souffrance :\n\nc'est l'objet du point suivant :\n\nL'OCTUPLE NOBLE SENTIER - moyen de l'extinction.\n\nOn a l'habitude de classer les huit parties de l'Octuple Noble Sentier en trois groupes, correspondant chacun à un aspect différent:\n\nprajñâ: la sagesse intuitive\n(pra => pré, devant;\njñâ => cf. gnôse, connaissance)\n\nsila: l'éthique, la moralité\n\nsamadhi: cet état second dans lequel on fait tout correctement.\n \n\n \n\n"J'ai erré à travers la ronde d'innombrables naissances,\n"Cherchant sans le trouver le bâtisseur de cette maison.\n"Pénible il est certes, de renaître encore et encore.\n"O bâtisseur! Tu es désormais repéré.\n"Tu ne rebâtiras plus cette maison.\n"Tous tes chevrons ont été rompus\n"Ta faîtière explosée.\n"Mon esprit a atteint la liberté inconditionnelle.\n"Accomplie est la fin du désir."\n\n- Dhammapada\n\nPrajñâ\n\n \n\n \n \n\n \n\n1) la vue, l'opinion ou la compréhension juste :\n\nPour cela , il faut prendre conscience des Quatres Nobles Vérités et de leurs portées pratiques : l'homme est seul cause de ses malheurs et de ses félicités.\nEn outre, tous ce que nous faisons de nuisible à autrui augmente notre mauvais karma et nous en subirons donc les conséquences regrettables ...dans cette vie ou dans une autre.\n\n \n\n \n\n2) la représentation mentale juste :\n\nElle nous amène à nous séparer de toutes intentions mauvaises et égoïstes comme d'une chose absurde, inutile, encombrante, néfaste. En effet, elles ne peuvent que contribuer à exacerber nos pensées, à torturer nos émotions au lieu de les apaiser pour mieux les domestiquer, mieux les maîtriser.\n\nSila\n\n \n \n\n \n\n3) la parole juste :\n\nEviter les paroles vaines, superficielles, ou vaniteuses qui accroissent les mauvais penchants et diminuent les vertus d'autrui .\n\n \n\n \n\n4) l'activité juste :\n\nC'est la mise en pratique de notre bonté essentielle, l'acte doit. être empreint de patience . L'action ne doit pas se faire au détriment d'autrui.\n\n \n\n \n\n5) moyens d'existence juste :\n\nExercer son métier avec conscience mais sans passion, ni intérêt ou malveillance égoïste ou autre .\n\nSamadhi\n\n \n\n \n \n\n \n\n6) l'effort juste :\n\nFaire l'effort juste et efficace, sans excès de zèle, ni de passivité .\n- c'est l'effort d'éviter les tendances nocives potentielles non encore réalisées (par exemples : de mauvaises pensées, sentiments ou désirs ).\n- c'est l'effort de les surmonter une fois qu'ils sont nés.\n\n \n\n \n\n7) l'attention juste :\n\nC'est la base nécessaire de la concentration mentale aboutissant à la connaissance profonde des choses, des êtres, des phénomènes etc....,\n\nL'attention juste prépare à la concentration juste.\n\n \n\n \n\n8) la concentration juste :\n\nC'est le but final de l'octuple sentier qui permet d'atteindre la délivrance .\n\nLe NIRVANA (état de délivrance et de déconditionnement parfait) se réalise au terme de l'expérience d'éveil. C'est un état de conscience globale, de calme, de paix intérieure non affectée (ou troublée) par les pensées, désirs, passions, pulsions et autres phénomènes ou perturbations humaines ou terrestres. Cette réalisation clôt le cycle des renaissances.\n\nLES CINQ EMPECHEMENTS , obstacles à la contemplation/dhyâna :\n\n1. Le désir sensuel\n2. la malveillance\n3. la torpeur et la langueur\n4. l'agitation\n5. l'inquiétude\n.\n \n\n(exemples : les obsessions de nature vitale)\n(attitude empreinte d'égoisme)\n( exemples : la paresse, l'indolence)\n(exemples :les obsessions mentales, la colère, le stress, la nervosité etc..)\n( exemples: la peur, les doutes, les traumatismes émotionnels et affectifs, les craintes inexplicables etc..)\n\n\nLES CINQ PRECEPTES:\nsont des aides pour se guider et éviter les empêchements; on peut les résumer comme suit :\n\n1. s'abstenir d'ôter la vie aux êtres.\n2. ne pas voler, ni prendre ce qui n'est pas donné.\n3. s'abstenir de mauvaises conduites charnelles.\n4. s'abstenir de mauvaises paroles.\n5. s'abstenir de boissons enivrantes ou de drogues.....\n \n\npar respect pour toutes les formes de vie.\npar respect pour l'univers des autres.\n\npar respect de l'intimité et de la confiance de l'autre\n\npar conscience de leur portée karmique\npar conscience des dommages qu'elles peuvent entraîner, en ce qu'elles peuvent déchaîner des forces négatives.\nIl ne s'agit pas de "commandements", mais de lignes de conduite permettant la prise de conscience du fait que nous ne sommes pas seuls au monde. Rien ni personne n'est isolé, entier en soi-même, existant en soi et pour soi sans rapport avec l'environnement. Chacun de nos gestes porte à conséquence, et nous devons assumer la responsabilité totale et entière de ces conséquences.\n\nC'est en cela que le Bouddha a enseigné "la voie du milieu ", gouvernée par la patience, l'attention, la distinction entre les pensées, émotions, et désirs égarants. Ce chemin du milieu est une voie moyenne, qui sans céder aux attraits mondains, préconise d'observer une discipline douce ne tombant pas dans les caprices masochistes de l'automutilation.\n\nLe comprendre est l'essence du Zen, mais ce n'est pas ici que vous en aurez l'explication. Celle-ci est en vous. Tout ce que je peux faire, c'est tenter de vous aider à la trouver.
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[[古い]]
[[本]]
[[毎日]]
[[前]]
[[右手]]
[[道]]
[[三つめ]]
[[南]]
[[六日]]
[[木よう日]]
[[安い]]
[[休む]]
[[山]]
[[有名な]]
[[四人]]
[[来月]]
[[来週]]
[[一]][[週]][[間]] : いっしゅうかん\n\none week\n[[学校]]を 一週間 [[休み]]ました。\n[[学校]]を いっしゅうかん [[休み]]ました。
[[七]][[月]] : しちがつ\nJuly\n七月には なつ休みが はじまる。\nしちがつには [[なつ]][[休み]]が はじまる。
[[三]]つめ : みっつめ\n\nthird\nよこはまは から 三つめの [[駅]]です。\nよこはまは ここから みっつめの [[駅]]です。
上 : うえ\non, above\n[[車]]の 上に [[ねこ]]が います。\n[[車]]の うえに [[ねこ]]が います。
中 : なか\ninside\n[[電車]]の 中は [[とても]] [[しずか]]でした。\n[[電車]]の なかは [[とても]] [[しずか]]でした。
[[九]][[時]] : くじ\n\n9:00\n[[午後]]九時 なのに [[外]]は まだ [[明るい]]。\n[[午後]]くじ なのに [[外]]は まだ [[明るい]]。