Table of Contents
Title Page
WELCOME
THE VAJRACCHEDIKA PRAJÑAPARAMITA SUTRA
COMMENTARIES
PART ONE - THE DIALECTICS OF
PRAJÑAPARAMITA
Chapter 1 - THE SETTING
Chapter 2 - SUBHUTI’S QUESTION
Chapter 3 - THE FIRST FLASH OF LIGHTNING
Chapter 4 - THE GREATEST GIFT
Chapter 5 - SIGNLESSNESS
PART TWO - THE LANGUAGE OF
NONATTACHMENT
Chapter 6 - A ROSE IS NOT A ROSE
Chapter 7 - ENTERING THE OCEAN OF REALITY
Chapter 8 - NONATTACHMENT
PART THREE - THE ANSWER IS IN
THE QUESTION
Chapter 9 - DWELLING IN PEACE
Chapter 10 - CREATING A FORMLESS PURE
LAND
Chapter 11 - THE SAND IN THE GANGES
Chapter 12 - EVERY LAND IS A HOLY LAND
Chapter 13 - THE DIAMOND THAT CUTS
THROUGH ILLUSION
Chapter 14 - ABIDING IN NON-ABIDING
Chapter 15 - GREAT DETERMINATION
Chapter 16 - THE LAST EPOCH
Chapter 17 - THE ANSWER IS IN THE QUESTION
PART FOUR - MOUNTAINS AND
RIVERS ARE OUR OWN BODY
Chapter 18 - REALITY IS A STEADILY FLOWING
STREAM
Chapter 19 - GREAT HAPPINESS
Chapter 20 - THIRTY-TWO MARKS
Chapter 21 - INSIGHT-LIFE
Chapter 22 - THE SUNFLOWER
Chapter 23 - THE MOON IS JUST THE MOON
Chapter 24 - THE MOST VIRTUOUS ACT
Chapter 25 - ORGANIC LOVE
Chapter 26 - A BASKET FILLED WITH WORDS
Chapter 27 - NOT CUT OFF FROM LIFE
Chapter 28 - VIRTUE AND HAPPINESS
Chapter 29 - NEITHER COMING NOR GOING
Chapter 30 - THE INDESCRIBABLE NATURE OF
ALL THINGS
Chapter 31 - TORTOISE HAIR AND RABBIT
HORNS
Chapter 32 - TEACHING THE DHARMA
CONCLUSION
Copyright Page
WELCOME
WELCOME
BROTHERS AND SISTERS, please read The Diamond
That Cuts through Illusion with a serene mind, a mind
free from views. It’s the basic sutra for the practice of
meditation. Late at night, it’s a pleasure to recite the
Diamond Sutra alone, in complete silence. The sutra is
so deep and wonderful. It has its own language. The
first Western scholars who obtained the text thought it
was talking nonsense. Its language seems mysterious,
but when you look deeply, you can understand.
Don’t rush into the commentaries or you may be
unduly influenced by them. Please read the sutra first.
You may see things that no commentator has seen. You
can read as if you were chanting, using your clear body
and mind to be in touch with the words. Try to
understand the sutra from your own experiences and
your own suffering. It is helpful to ask, “Do these
teachings of the Buddha have anything to do with my
daily life?” Abstract ideas can be beautiful, but if they
have nothing to do with our life, of what use are they?
So please ask, “Do the words have anything to do with
eating a meal, drinking tea, cutting wood, or carrying
water?”
The sutra’s full name is The Diamond That Cuts
through Illusion, Vajracchedika Prajñaparamita in
Sanskrit. Vajracchedika means “the diamond that cuts
through afflictions, ignorance, delusion, or illusion.” In
China and Vietnam, people generally call it the Diamond
Sutra, emphasizing the word “diamond,” but, in fact,
the phrase “cutting through” is the most important.
Prajñaparamita means “per.
Mandukya Upanishad does not talk about trust or belief in God; rather addresses one’s day to day experience of waking, dreaming and deep sleep and explains the truth based on an experience which is common to all. Thanks to its universal nature, anybody anywhere in the world can appreciate the beauty and the essence of this Upanishad. On the lighter side, since it comprises of only twelve shlokas, it is apt for modern day culture of instant gratification and can be called ‘Self-realization in twelve minutes’.
Through the explanation of the Omkara, this Upanishad bridges the gap between the known and the unknown states of consciousness.
It explains Omkara Upasana or the method of contemplating on Omkara.
A Collection of Articles with LIFE Lessons for us to reflect upon as we walk The Path to grow in compassion, mindfulness, wisdom and liberation of the mind.
Those seeking to lead a spiritual life, or just wondering how to become more spiritual may become inspired towards serving others, or giving Seva (selfless service).
One might be left wondering, “Is service to humanity a higher means to make a donation – or should I simply donate to charity? What are the best charities to donate to, or to serve? How does Seva support my spiritual development? Is there spiritual power and spiritual transformation to be gained through it?”
In the book “Right Understanding To Help Others: Benevolence”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers precise understanding about people helping others and the many benefits Seva has upon one’s spiritual growth.
Dadashri explains that happiness begins from the moment one begins serving others and in offering Seva, one’s life will never lack for material comfort and happiness.
In the book “Noble Use of Money”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan explains that best charity means to offer happiness to others, for “when you give happiness to others, you get happiness in return”.
Dadashri explains that, among the many ways to be happier, the simplest way to “buy happiness” is giving away money, especially in the form of anonymous donations.
Dadashri provides answers to questions such as:
“Why is it helpful to donate to charity?”
“What are the reasons to make an anonymous donation?”
“Of the many charities to donate to, what are the best charities to donate to?”
“Is giving to charity part of leading a spiritual life?”
Among the many spiritual books available today, it is rare to find spiritual guidance related to the highest use of money - charity donations. This resource offering spiritual advice on how to make a donation, and why to make an anonymous donation, is sure to prove invaluable.
By: Ajaan Mahā Boowa Ñānasampanno
Translated by: Thānissaro Bhikkhu
These extemporaneous talks were delivered to the monks living at Ajaan Maha Boowa’s monastery. The talks in this collection all deal with the practice of meditation, and particularly with the development of wisdom. In these talks, Ajaan Maha Boowa often recounts conversations with his teacher, Ajaan Mun, which reveal the power and depth of Ajaan Mun’s teachings and of the teachings of the Forest Tradition in general.
“The Gift of Dhamma Excels All Other Gifts”
—The Lord Buddha
Dhamma should not be sold like goods in the market place.
Permission to reproduce this publication in any way for free distribution,as a gift of Dhamma, is hereby granted and
no further permission need be obtained.
Reproduction in any way for commercial gain is strictly prohibited.
Over the course of life, many people become puzzled by circumstances beyond their control – both their own and those of others. While investigating the principle of karma, one may still be left asking, “Why do bad things happen to good people?”
In the book “The Science of Karma”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan explains a precise definition of karma, and how exactly it works according to spiritual science.
Dadashri offers in-depth answers to questions such as: “What is the law of karma, and how can I master it?”, “What is destiny, and does destiny relate to karma?”, “Can spiritual enlightenment liberate one from karma?”
Dadashri explains that the knowledge of Self is the beginning of true spiritual development. From then, along with understanding the law of karma, one learns to remain with inner peace in daily problems of life.
For those wondering how to live in peace in the midst of life’s challenges, this book is precious.
Mandukya Upanishad does not talk about trust or belief in God; rather addresses one’s day to day experience of waking, dreaming and deep sleep and explains the truth based on an experience which is common to all. Thanks to its universal nature, anybody anywhere in the world can appreciate the beauty and the essence of this Upanishad. On the lighter side, since it comprises of only twelve shlokas, it is apt for modern day culture of instant gratification and can be called ‘Self-realization in twelve minutes’.
Through the explanation of the Omkara, this Upanishad bridges the gap between the known and the unknown states of consciousness.
It explains Omkara Upasana or the method of contemplating on Omkara.
A Collection of Articles with LIFE Lessons for us to reflect upon as we walk The Path to grow in compassion, mindfulness, wisdom and liberation of the mind.
Those seeking to lead a spiritual life, or just wondering how to become more spiritual may become inspired towards serving others, or giving Seva (selfless service).
One might be left wondering, “Is service to humanity a higher means to make a donation – or should I simply donate to charity? What are the best charities to donate to, or to serve? How does Seva support my spiritual development? Is there spiritual power and spiritual transformation to be gained through it?”
In the book “Right Understanding To Help Others: Benevolence”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers precise understanding about people helping others and the many benefits Seva has upon one’s spiritual growth.
Dadashri explains that happiness begins from the moment one begins serving others and in offering Seva, one’s life will never lack for material comfort and happiness.
In the book “Noble Use of Money”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan explains that best charity means to offer happiness to others, for “when you give happiness to others, you get happiness in return”.
Dadashri explains that, among the many ways to be happier, the simplest way to “buy happiness” is giving away money, especially in the form of anonymous donations.
Dadashri provides answers to questions such as:
“Why is it helpful to donate to charity?”
“What are the reasons to make an anonymous donation?”
“Of the many charities to donate to, what are the best charities to donate to?”
“Is giving to charity part of leading a spiritual life?”
Among the many spiritual books available today, it is rare to find spiritual guidance related to the highest use of money - charity donations. This resource offering spiritual advice on how to make a donation, and why to make an anonymous donation, is sure to prove invaluable.
By: Ajaan Mahā Boowa Ñānasampanno
Translated by: Thānissaro Bhikkhu
These extemporaneous talks were delivered to the monks living at Ajaan Maha Boowa’s monastery. The talks in this collection all deal with the practice of meditation, and particularly with the development of wisdom. In these talks, Ajaan Maha Boowa often recounts conversations with his teacher, Ajaan Mun, which reveal the power and depth of Ajaan Mun’s teachings and of the teachings of the Forest Tradition in general.
“The Gift of Dhamma Excels All Other Gifts”
—The Lord Buddha
Dhamma should not be sold like goods in the market place.
Permission to reproduce this publication in any way for free distribution,as a gift of Dhamma, is hereby granted and
no further permission need be obtained.
Reproduction in any way for commercial gain is strictly prohibited.
Over the course of life, many people become puzzled by circumstances beyond their control – both their own and those of others. While investigating the principle of karma, one may still be left asking, “Why do bad things happen to good people?”
In the book “The Science of Karma”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan explains a precise definition of karma, and how exactly it works according to spiritual science.
Dadashri offers in-depth answers to questions such as: “What is the law of karma, and how can I master it?”, “What is destiny, and does destiny relate to karma?”, “Can spiritual enlightenment liberate one from karma?”
Dadashri explains that the knowledge of Self is the beginning of true spiritual development. From then, along with understanding the law of karma, one learns to remain with inner peace in daily problems of life.
For those wondering how to live in peace in the midst of life’s challenges, this book is precious.
Simple & Effective Science For Self RealizationDada Bhagwan
In moments of reflection, it is only natural to wonder what is the true purpose in life and to ask, behind the constant efforts made just in “living”, what is it that we are seeking?
In the book “Self Realization”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan reveals the science of Self realization, describing that attaining knowledge of Self is ultimate life purpose, and is the beginning of lasting, permanent happiness. Dadashri explains that all beings continuously seek happiness but can only be satisfied by spiritual happiness.
Becoming Self realized is a spiritual awakening which allows such happiness to begin to be experienced. Having gained Self knowledge, spiritual development and spiritual awareness begin - initiating a spiritual transformation which can result in ultimate liberation, or moksha.
Whether interested to discover ultimate life purpose, or on a spiritual quest to attain spiritual enlightenment, “Self Realization” is a unique resource.
The Current Living Tirthankara Shree Simandhar SwamiDada Bhagwan
For anyone wondering what is spiritual enlightenment, it is essential to learn the 24 Tirthankaras of the past, and of the present.
In previous era, it was possible to achieve instant enlightenment simply by meeting a Tirthankara. At present, such sudden enlightenment is not possible here on earth.
In the current era, one seeking spiritual awakening can search for spiritual teachers to understand the meaning of spirituality and its transformation, but to attain Self realization one must meet a living Gnani Purush (the enlightened one).
A living Gnani has the spiritual power both to give spiritual enlightenment, and to connect one with Tirthankaras of the present, such as Simandhar Swami of Mahavideh Kshetra.
In the book “The Current Living Tirthankara Shree Simandhar Swami”, Gnani Purush offers spiritual guidance about Self realization, and how to connect with Simandhar Swami for the sake of ultimate liberation (moksha).
By: Ajaan Mahā Boowa Ñānasampanno
Translated by: Ajaan Paññāvaddho
Forest Dhamma was the first book published containing English translations of Ajaan Mahā Boowa’s discourses on the practice of Dhamma. In it are presented most of his basic teachings on meditation. The talks in this collection deal with practical aspects of meditation, and particularly with the development of wisdom in the light of fundamental principles of truth.
“The Gift of Dhamma Excels All Other Gifts”
—The Lord Buddha
Dhamma should not be sold like goods in the market place.
Permission to reproduce this publication in any way for free distribution,as a gift of Dhamma, is hereby granted and
no further permission need be obtained.
Reproduction in any way for commercial gain is strictly prohibited.
By: Ajaan Mahā Boowa Ñānasampanno
Translated by: Ajaan Suchard Abhijāto
Amata Dhamma contains a collection of talks by Ajaan Mahā Boowa. Most of these talks were given for the benefit of an ill lay disciple of Ajaan Maha Boowa, Mrs. Pow-panga Vathanakul, and thus touch on many aspects of Dhamma practice concerning life, illness, and death.
“The Gift of Dhamma Excels All Other Gifts”
—The Lord Buddha
Dhamma should not be sold like goods in the market place.
Permission to reproduce this publication in any way for free distribution,as a gift of Dhamma, is hereby granted and
no further permission need be obtained.
Reproduction in any way for commercial gain is strictly prohibited.
Kundakunda’s Samayasāra: Present-day applicability of the two-century-old tex...Life Coach Medhavi Jain
Samayasāra (The Nature of the Self) is a famous philosophical text composed by Digaṃbara Ācārya Kundakunda in the 1st Century BC.
It has 439 verses in ten chapters that discuss the nature of Jīva (pure self/soul), its false attachment to Karma and how it can attain Mokṣa.
Samayasāra expounds on universal concepts and their emphasis in the philosophy of Jainism, such as Karma, āsrava (influx of karmas), Bandha (Bondage), Saṃvara (stoppage), Nirjarā (shedding), and Mokṣa (complete annihilation of karmas).
Life requires continuous adjustment in relation to unpleasant and unfavorable circumstances. In everyday situations (such as opening an umbrella in the rain, or wearing a jacket in the cold) we generally don’t resist these required adjustments. However, when dealing with difficult people, facing unhealthy relationships, in family relationships, or in the midst of marriage problems, adjustments become increasingly difficult. Some of our relationships could even be said to be the very definition of conflict! We ask ourselves, how can we possibly adjust in these emotionally-challenging situations?
In the book “Adjust Everywhere”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers the ultimate conflict resolution skills in the form of spiritual conflict resolution strategies. His key phrase “Adjust Everywhere” is explained in the context of many common and everyday relationship challenges.
Take a few moments to research the contextual elements surrounding P.docxperryk1
Take a few moments to research the contextual elements surrounding President Kennedy’s inauguration in 1961 and then critically examine this speech:
“Inaugural Address,” by John F. KennedyLinks to an external site.<
https://urldefense.com/v3/__https://nam01.safelinks.protection.outlook.com/?url=https*3A*2F*2Furldefense.com*2Fv3*2F__https*3A*2F*2Fwww.jfklibrary.org*2FAsset-Viewer*2FBqXIEM9F4024ntFl7SVAjA.aspx__*3B!!ACPuPu0!nRyVaN_vHAO7VokwK2jIluLRE3Rbgg_zTzlKs2LU0jy7JJDLOQzoLng5O9kq8Ar2xqOxu6ASoTCCAw*24&data=02*7C01*7Cs3521396*40students.fscj.edu*7C3dbff0e6302e40df260508d83ebef2dd*7C4258f8b94f8d44abb87f21ab35a63470*7C0*7C0*7C637328337145689500&sdata=rjSnrpQbmBtBYheBjJTh*2B57JapV8a8uLTbS*2BwaXQFps*3D&reserved=0__;JSUlJSUlJSUlJSUlJSUlJSUlJSUlJSU!!ACPuPu0!lzlmNESbzfxzfV0D2RFZGvC0P4JM5SVIIXnoztdLO3J83rBb44XpTJOZcRrT89Wp_du_$
> is made available by the John F. Kennedy Presidential Library and Museum. It is in the public domain.
In a short rhetorical analysis (minimum of four paragraphs in length), please answer all of the questions below. Your work should include an introduction, a body of supporting evidence, and a conclusion. Please take some time to edit your writing for punctuation, usage, and clarity prior to submission.
Questions for Analysis
1. Which important historical and social realities had an impact on this speech in 1961, and how do these contextual elements figure in President Kennedy’s organization of this speech?
2. What is President Kennedy saying about the nature of human progress (science and technology) and the challenges that we must navigate as a global community? Are these challenges unique to 1961, or relative throughout human history?
3. What are the goals of this speech? Isolate at least three aims of President Kennedy’s address, identify his strategy for supporting these goals, and critique their efficacy. Is this an effective speech? Where applicable, please include a quotation or two from the speech.
In a rhetorical analysis (minimum of eight paragraphs in length), please answer all of the questions below. Your work should include an introduction, a body of supporting evidence, and a conclusion. Please take some time to edit your writing for punctuation, usage, and clarity prior to submission.
Questions for Analysis
1. How does Jefferson organize this important document? How many subdivisions does it have, how do they operate, and how does his approach to organization impact the document’s efficacy?
2. Using at least one citation from the text, analyze Jefferson’s approach to style, voice, and tone. How does he create a sense of urgency in moving toward the conclusion of the work?
3. The complexities of this document’s reach are immense. How many different audiences was Jefferson writing to, and what were the needs of those different groups?
4. In terms of the approaches to formal rhetoric that we studied in the first learning module, which does The Declaration of Independence most closely resemble? .
Table of Contents Section 2 Improving Healthcare Quality from.docxperryk1
Table of Contents Section 2: Improving Healthcare Quality from Within Week 4
Week 4 - Assignment: Interpret Performance Measures
Week 4 - Assignment: Interpret
Performance Measures
Instructions
Course Home Content Dropbox Grades Bookshelf ePortfolio Library The Commons Calendar
You have just been appointed as the administrator of a large managed healthcare organization
with multiple facilities in your state, including facilities in city X and Y (table below). A task your
office is charged with is to reimburse facilities based on how they perform on a set of healthcare
quality measures.
Based on the information provided below, what considerations will you make in your decision-
making process? To complete this assignment, prepare a PowerPoint presentation that
highlights whether or not these two facilities (A and B) should be treated equally when
conducting your assessment. If any, what are the implications of treating these facilities as
equals for the purpose of comparison? Also, address the techniques you will use to ensure these
facilities are assessed fairly.
Measures Facility A Facility B
1
Population
characteristics
City X: Mostly people
with high economic
status and those with
more than high school
education
City Y: Mostly people
with low economic
status, minorities,
high school or less
education
2 Population served All ages
Mostly older adults
and people with
disabilities and
chronic conditions
3
Staff to patient
ratio
1:4 1:8
4
Physician and
nurses continuing
education
Required Required
5 Average number of
hours staff work
per week
50 hours 60 hours
Reflect in ePortfolio
Submissions
No submissions yet. Drag and drop to upload your assignment below.
Drop files here, or click below!
Upload Choose Existing
You can upload files up to a maximum of 1 GB.
Length: 8-10 slides (excluding title slide and references slide)
References: Include a minimum of 3-5 peer-reviewed, scholarly resources referenced on a
separate slide at the end of your presentation.
Your assignment should reflect scholarly academic writing, current APA standards,
Record
Week 4
Course Home Content Dropbox Grades Bookshelf More
Interpreting Performance Improvement Measures
and Benchmarking
As a healthcare administrator/manager, it is in your best
interest to help the facility you serve to move in the
direction charted in the National Quality Strategy (Joshi et
al., 2014). Organizations that fail to meet set standards are
known to face sanctions and sometimes required to close
shop. In consideration of this, you will want to ensure that
the facility you manage is adopting a culture of quality that
puts its patients at the center of healthcare delivery. You will
want to do this by making sure that your facility provides
quality patient care, while also keeping the facility’s
bottom-line healthy.
To ensure you are moving in the right direction, you must
measure and monitor key qual.
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Simple & Effective Science For Self RealizationDada Bhagwan
In moments of reflection, it is only natural to wonder what is the true purpose in life and to ask, behind the constant efforts made just in “living”, what is it that we are seeking?
In the book “Self Realization”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan reveals the science of Self realization, describing that attaining knowledge of Self is ultimate life purpose, and is the beginning of lasting, permanent happiness. Dadashri explains that all beings continuously seek happiness but can only be satisfied by spiritual happiness.
Becoming Self realized is a spiritual awakening which allows such happiness to begin to be experienced. Having gained Self knowledge, spiritual development and spiritual awareness begin - initiating a spiritual transformation which can result in ultimate liberation, or moksha.
Whether interested to discover ultimate life purpose, or on a spiritual quest to attain spiritual enlightenment, “Self Realization” is a unique resource.
The Current Living Tirthankara Shree Simandhar SwamiDada Bhagwan
For anyone wondering what is spiritual enlightenment, it is essential to learn the 24 Tirthankaras of the past, and of the present.
In previous era, it was possible to achieve instant enlightenment simply by meeting a Tirthankara. At present, such sudden enlightenment is not possible here on earth.
In the current era, one seeking spiritual awakening can search for spiritual teachers to understand the meaning of spirituality and its transformation, but to attain Self realization one must meet a living Gnani Purush (the enlightened one).
A living Gnani has the spiritual power both to give spiritual enlightenment, and to connect one with Tirthankaras of the present, such as Simandhar Swami of Mahavideh Kshetra.
In the book “The Current Living Tirthankara Shree Simandhar Swami”, Gnani Purush offers spiritual guidance about Self realization, and how to connect with Simandhar Swami for the sake of ultimate liberation (moksha).
By: Ajaan Mahā Boowa Ñānasampanno
Translated by: Ajaan Paññāvaddho
Forest Dhamma was the first book published containing English translations of Ajaan Mahā Boowa’s discourses on the practice of Dhamma. In it are presented most of his basic teachings on meditation. The talks in this collection deal with practical aspects of meditation, and particularly with the development of wisdom in the light of fundamental principles of truth.
“The Gift of Dhamma Excels All Other Gifts”
—The Lord Buddha
Dhamma should not be sold like goods in the market place.
Permission to reproduce this publication in any way for free distribution,as a gift of Dhamma, is hereby granted and
no further permission need be obtained.
Reproduction in any way for commercial gain is strictly prohibited.
By: Ajaan Mahā Boowa Ñānasampanno
Translated by: Ajaan Suchard Abhijāto
Amata Dhamma contains a collection of talks by Ajaan Mahā Boowa. Most of these talks were given for the benefit of an ill lay disciple of Ajaan Maha Boowa, Mrs. Pow-panga Vathanakul, and thus touch on many aspects of Dhamma practice concerning life, illness, and death.
“The Gift of Dhamma Excels All Other Gifts”
—The Lord Buddha
Dhamma should not be sold like goods in the market place.
Permission to reproduce this publication in any way for free distribution,as a gift of Dhamma, is hereby granted and
no further permission need be obtained.
Reproduction in any way for commercial gain is strictly prohibited.
Kundakunda’s Samayasāra: Present-day applicability of the two-century-old tex...Life Coach Medhavi Jain
Samayasāra (The Nature of the Self) is a famous philosophical text composed by Digaṃbara Ācārya Kundakunda in the 1st Century BC.
It has 439 verses in ten chapters that discuss the nature of Jīva (pure self/soul), its false attachment to Karma and how it can attain Mokṣa.
Samayasāra expounds on universal concepts and their emphasis in the philosophy of Jainism, such as Karma, āsrava (influx of karmas), Bandha (Bondage), Saṃvara (stoppage), Nirjarā (shedding), and Mokṣa (complete annihilation of karmas).
Life requires continuous adjustment in relation to unpleasant and unfavorable circumstances. In everyday situations (such as opening an umbrella in the rain, or wearing a jacket in the cold) we generally don’t resist these required adjustments. However, when dealing with difficult people, facing unhealthy relationships, in family relationships, or in the midst of marriage problems, adjustments become increasingly difficult. Some of our relationships could even be said to be the very definition of conflict! We ask ourselves, how can we possibly adjust in these emotionally-challenging situations?
In the book “Adjust Everywhere”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers the ultimate conflict resolution skills in the form of spiritual conflict resolution strategies. His key phrase “Adjust Everywhere” is explained in the context of many common and everyday relationship challenges.
Take a few moments to research the contextual elements surrounding P.docxperryk1
Take a few moments to research the contextual elements surrounding President Kennedy’s inauguration in 1961 and then critically examine this speech:
“Inaugural Address,” by John F. KennedyLinks to an external site.<
https://urldefense.com/v3/__https://nam01.safelinks.protection.outlook.com/?url=https*3A*2F*2Furldefense.com*2Fv3*2F__https*3A*2F*2Fwww.jfklibrary.org*2FAsset-Viewer*2FBqXIEM9F4024ntFl7SVAjA.aspx__*3B!!ACPuPu0!nRyVaN_vHAO7VokwK2jIluLRE3Rbgg_zTzlKs2LU0jy7JJDLOQzoLng5O9kq8Ar2xqOxu6ASoTCCAw*24&data=02*7C01*7Cs3521396*40students.fscj.edu*7C3dbff0e6302e40df260508d83ebef2dd*7C4258f8b94f8d44abb87f21ab35a63470*7C0*7C0*7C637328337145689500&sdata=rjSnrpQbmBtBYheBjJTh*2B57JapV8a8uLTbS*2BwaXQFps*3D&reserved=0__;JSUlJSUlJSUlJSUlJSUlJSUlJSUlJSU!!ACPuPu0!lzlmNESbzfxzfV0D2RFZGvC0P4JM5SVIIXnoztdLO3J83rBb44XpTJOZcRrT89Wp_du_$
> is made available by the John F. Kennedy Presidential Library and Museum. It is in the public domain.
In a short rhetorical analysis (minimum of four paragraphs in length), please answer all of the questions below. Your work should include an introduction, a body of supporting evidence, and a conclusion. Please take some time to edit your writing for punctuation, usage, and clarity prior to submission.
Questions for Analysis
1. Which important historical and social realities had an impact on this speech in 1961, and how do these contextual elements figure in President Kennedy’s organization of this speech?
2. What is President Kennedy saying about the nature of human progress (science and technology) and the challenges that we must navigate as a global community? Are these challenges unique to 1961, or relative throughout human history?
3. What are the goals of this speech? Isolate at least three aims of President Kennedy’s address, identify his strategy for supporting these goals, and critique their efficacy. Is this an effective speech? Where applicable, please include a quotation or two from the speech.
In a rhetorical analysis (minimum of eight paragraphs in length), please answer all of the questions below. Your work should include an introduction, a body of supporting evidence, and a conclusion. Please take some time to edit your writing for punctuation, usage, and clarity prior to submission.
Questions for Analysis
1. How does Jefferson organize this important document? How many subdivisions does it have, how do they operate, and how does his approach to organization impact the document’s efficacy?
2. Using at least one citation from the text, analyze Jefferson’s approach to style, voice, and tone. How does he create a sense of urgency in moving toward the conclusion of the work?
3. The complexities of this document’s reach are immense. How many different audiences was Jefferson writing to, and what were the needs of those different groups?
4. In terms of the approaches to formal rhetoric that we studied in the first learning module, which does The Declaration of Independence most closely resemble? .
Table of Contents Section 2 Improving Healthcare Quality from.docxperryk1
Table of Contents Section 2: Improving Healthcare Quality from Within Week 4
Week 4 - Assignment: Interpret Performance Measures
Week 4 - Assignment: Interpret
Performance Measures
Instructions
Course Home Content Dropbox Grades Bookshelf ePortfolio Library The Commons Calendar
You have just been appointed as the administrator of a large managed healthcare organization
with multiple facilities in your state, including facilities in city X and Y (table below). A task your
office is charged with is to reimburse facilities based on how they perform on a set of healthcare
quality measures.
Based on the information provided below, what considerations will you make in your decision-
making process? To complete this assignment, prepare a PowerPoint presentation that
highlights whether or not these two facilities (A and B) should be treated equally when
conducting your assessment. If any, what are the implications of treating these facilities as
equals for the purpose of comparison? Also, address the techniques you will use to ensure these
facilities are assessed fairly.
Measures Facility A Facility B
1
Population
characteristics
City X: Mostly people
with high economic
status and those with
more than high school
education
City Y: Mostly people
with low economic
status, minorities,
high school or less
education
2 Population served All ages
Mostly older adults
and people with
disabilities and
chronic conditions
3
Staff to patient
ratio
1:4 1:8
4
Physician and
nurses continuing
education
Required Required
5 Average number of
hours staff work
per week
50 hours 60 hours
Reflect in ePortfolio
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Length: 8-10 slides (excluding title slide and references slide)
References: Include a minimum of 3-5 peer-reviewed, scholarly resources referenced on a
separate slide at the end of your presentation.
Your assignment should reflect scholarly academic writing, current APA standards,
Record
Week 4
Course Home Content Dropbox Grades Bookshelf More
Interpreting Performance Improvement Measures
and Benchmarking
As a healthcare administrator/manager, it is in your best
interest to help the facility you serve to move in the
direction charted in the National Quality Strategy (Joshi et
al., 2014). Organizations that fail to meet set standards are
known to face sanctions and sometimes required to close
shop. In consideration of this, you will want to ensure that
the facility you manage is adopting a culture of quality that
puts its patients at the center of healthcare delivery. You will
want to do this by making sure that your facility provides
quality patient care, while also keeping the facility’s
bottom-line healthy.
To ensure you are moving in the right direction, you must
measure and monitor key qual.
Take a company and build a unique solution not currently offered. Bu.docxperryk1
Take a company and build a unique solution not currently offered. Build a
Lean Business Model Canvas.jpg
and present your idea using all 5 frameworks below:
1.Start with Why (by Simon Sinek)
2.Blue Ocean Strategy(by Chan Kim & Renee Mauborgne)
3.Being re"Markable"
4.The Tipping Point (by Malcolm Gladwell)
5.Story Brand (by Donald Miller)
.
Tackling a Crisis Head-onThis week, we will be starting our .docxperryk1
Tackling a Crisis Head-on
This week, we will be starting our work on Assignment 2. Go to
The Wall Street Journal
menu item and find an article about a crisis that occurred at a specific organization in the last year.
Considering the course materials for this week, answer the following:
Describe the crisis faced by the organization.
What communication tactics did the organization use to address its crisis? Refer to Jack and Warren's guidance for dealing with crises.
To what extent, if any, was the organization's crisis communication plan effective?
If you were a senior leader in the organization, would you have responded differently? Why or why not?
This week and next, continue to research this specific crisis so that you can better prepare for Assignment 2.
Post your initial response by Wednesday, midnight of your time zone, and reply to at least 2 of your classmates' initial posts by Sunday, midnight of your time zone.
1st response
The Bank of America Earnings Crisis
In 2020, many businesses experienced notable challenges due to the outbreak of the coronavirus. The Bank of America was no exception based on its reports of firm earnings in 2020. According to Eisen (2021), many large financial organizations in the United States withstood the recession due to COVID-19. However, the author explains that the banks have not been fully protected against the minimal rates brought about by the pandemic. For Bank of America, the outcomes of the COVID-19 outbreak have been felt in many ways, particularly the reduction of earnings by 22%. Additionally, lenders have also experienced significant challenges based on low-interest rates, and Bank of America is among them. Since the financial institution gains earnings on the difference between their lending payments and what they pay to depositors, the bank's interest rates downfall. The earnings crisis also affected the firm's operations in the last quarter of 2020 even though it made considerable profits.
Communication Tactics and Addressing the Crisis
Handling a crisis in organizations presents notable problems for managers and leaders that do not understand the proper ways of solving a crisis. Warren Buffet explains that there are four significant steps a leader can take to address a crisis. First, getting the crisis right and understanding why it happens and what can stop it will help address the crisis. The Bank of America leaders understood that the company needs to introduce measures that will increase the earnings. Secondly, according to Buffet, responding to the crisis fast is also a core step in managing a crisis. The Bank of America did not wait until the last quarter of 2020 to react to the earnings crisis. Rather, they resorted to ensuring the loan demands are stabilized by business consumers and focused more on investment activities (Eisen, 2021). The third and fourth steps based on Warren's advice involve getting the crisis out by dealing with it and getting over with. Th.
take a look at the latest Presidential Order that relates to str.docxperryk1
take a look at the latest Presidential Order that relates to strengthening cybersecurity that relates to critical infrastructure:
https://www.whitehouse.gov/presidential-actions/presidential-executive-order-strengthening-cybersecurity-federal-networks-critical-infrastructure/
Let’s look at a real-world scenario and how the Department of Homeland Security (DHS) plays into it. In the scenario, the United States will be hit by a large-scale, coordinated cyber attack organized by China. These attacks debilitate the functioning of government agencies, parts of the critical infrastructure, and commercial ventures. The IT infrastructure of several agencies are paralyzed, the electric grid in most of the country is shut down, telephone traffic is seriously limited and satellite communications are down (limiting the Department of Defense’s [DOD’s] ability to communicate with commands overseas). International commerce and financial institutions are also severely hit. Please explain how DHS should handle this situation.
please explain how DHS should handle the situation described in the preceding paragraph.
.
Take a look at the sculptures by Giacometti and Moore in your te.docxperryk1
Take a look at the sculptures by Giacometti and Moore in your text. Both pieces are good examples of the relationship between form, content, and subject matter. How do you feel the form of each sculpture expresses the content? What specific characteristics give us clues and communicate meaning?
Select a third work of art from the text and discuss how the form and content relate. Identify at least five visual elements and/or principles of design in your analysis of the third piece.
.
Table of ContentsLOCAL PEOPLE PERCEPTION TOWARDS SUSTAINABLE TOU.docxperryk1
Table of Contents
LOCAL PEOPLE PERCEPTION TOWARDS SUSTAINABLE TOURISM IN DENMARK1
Declaration:2
ACKNOWLEDGEMENT2
CHAPTER:15
Introduction5
1.1 Background of the study6
1.2 Problem Statement:7
1.3 Research Questions:8
1.4 Research Objectives:8
1.5 Thesis Structure8
CHAPTER:29
Literature review9
2.1 Attitudes of local people towards Sustainable tourism9
2.2 Practices of Sustainable tourism10
2.3 Sustainable tourism development.12
2.4 Involvement of people in Sustainability.14
2.5 Theoretical Framework.15
3.1 Introduction17
3.2 Research Design17
3.3 Sampling method18
3.4 Data collection18
3.5 Measurements and Variables18
3.6 Data analysis19
CHAPTER:1Introduction
Sustainable tourism is a form of tourism, which requires a tourist to respect the local culture, environment, preserving cultural heritage, and supporting local economies by purchasing local products which also benefits the people of that country. Sustainable tourism is a form of development, which is Social development, Economic development and Nature protection. According to the World Tourism Organization, Sustainable tourism is “Tourism that takes full account of its current and future economic, social and environmental impacts, addressing the needs of visitors, the industry, the environment, and host communities” UNWTO (2013). Denmark is more concerned about sustainable environment, for instance the Government is aiming at Copenhagen becoming the world’s first carbon-neutral capital by 2025. Government have put high taxation on vehicles, cars so Danes have to think twice before buying or using them. This could be the strategy of the nation. As they are on the way to gain something remarkable, they also have some challenges. The tourism industry has a million of turnover in Danish economy and Danish government puts a high effort in order to make it more sustainable. The big topic could be how the tourist react on it? All the government efforts could be result less if the customer and the business does not act smart. To the Danes, sustainability is a holistic approach that includes renewable energy, water management, waste recycling and green transportation including bicycle culture. Most of the local restaurants use re-usable things during their service also, practices waste deposable for take away.
Tourism is the best way to experience the culture however, damage and waste can occur due to inappropriate behavior of tourists. According to the Denmark statics (2019), every year tourist spends around 128 billion DKK in Denmark. Denmark is very responsible towards environment and most of the hotels are practicing Corporate Social Responsibility (CSR). For example, Scandic Kødbyen is one of the hotels practicing sustainability, first to implement CSR. It plays a significant support in sustainable tourism business, which includes hotel, restaurant and the service provided sectors. Visit Copenhagen states that 70% of hotels hold an official eco-certification and also known as the hap.
Take a few minutes to reflect on this course. How has your think.docxperryk1
Take a few minutes to reflect on this course. How has your thinking (e.g., worldview, knowledge, etc.) been challenged from what you thought prior to taking this course? What are your thoughts now on the significance of correctly diagnosing mental health disorders? What are your thoughts on the treatment of psychopathology? In general, what thoughts do you have about psychopathology and its impact on an individual and the family?
.
Taiwan The Tail That Wags DogsMichael McDevittAsia Po.docxperryk1
Taiwan: The Tail That Wags Dogs
Michael McDevitt
Asia Policy, Number 1, January 2006, pp. 69-93 (Article)
Published by National Bureau of Asian Research
DOI: 10.1353/asp.2006.0011
For additional information about this article
Access provided by Florida International University (9 Sep 2013 16:14 GMT)
http://muse.jhu.edu/journals/asp/summary/v001/1.mcdevitt.html
http://muse.jhu.edu/journals/asp/summary/v001/1.mcdevitt.html
asia p olicy, number 1 (january 2006 ), 69–93
Michael McDevitt (Rear Admiral, retired) is Vice President and Director
of the Center for Naval Analyses at the CNA Corporation. These views are his
own and do not represent the views of the CNA Corporation. He can be reached
at <[email protected]>.
keywords: taiwan; china; united states; japan; foreign relations
Taiwan: The Tail That Wags Dogs
Michael McDevitt
[ 70 ]
execu tive summary
asia p olicy
This essay explores how Taiwan has been able to seize the political initiative
from China, Japan, and the United States.
main argument
Taiwan has attained this leverage due to the interrelationship of four factors:
• Strategic considerations stemming from Taiwan’s geographic position lead
Tokyo and Washington to prefer the status quo, while leading China to
strive for reunification. China’s increasing military power, however, may
suggest a Chinese intention to change the status quo.
• Shared democratic values and the fact that the “democracy issue” has great-
ly prolonged the timetable for reunification give Taipei political influence
in both Washington and Tokyo.
• China’s constant threats of force actually empower Taipei in its relationship
with Washington, and cause the United States to plan for the worst.
• Taiwan is a litmus test of U.S. credibility as an ally, a condition that in turn
creates a perception on the island that U.S. military backing is uncondi-
tional.
policy implications
• Taipei’s high-risk diplomatic approach carries with it the very real possibil-
ity of miscalculation, which could easily lead to great power conflict.
• The United States would benefit from exploring with Beijing ways in which
to demilitarize the issue of Taiwan independence so that the threat of great
power conflict over Taiwan is greatly moderated.
• Tensions may eventually lessen substantially if Beijing can be encouraged to
substitute political deterrence for military deterrence.
• In order to ensure that the U.S. position in the region would survive a
Taipei-provoked conflict should the United States choose not to become
directly involved, Washington can undertake extensive talks with Japan de-
signed to ensure that Japan does not lose confidence in Washington.
organization of the essay
The first four sections of the essay respectively explore the four factors of the
complex U.S.-Taiwan-Japan-China relationship outlined above:
Geostrategic Issues and Considerations . . . . . . . . . . . . . . . . . ..
TABLE 1-1 Milestones of Medicine and Medical Education 1700–2015 ■.docxperryk1
TABLE 1-1 Milestones of Medicine and Medical Education 1700–2015 ■ 1700s: Training and apprenticeship under one physician was common until hospitals were founded in the mid-1700s. In 1765, the first medical school was established at the University of Pennsylvania. ■ 1800s: Medical training was provided through internships with existing physicians who often were poorly trained themselves. In the United States, there were only four medical schools, which graduated only a handful of students. There was no formal tuition with no mandatory testing. ■ 1847: The AMA was established as a membership organization for physicians to protect the interests of its members. It did not become powerful until the 1900s when it organized its physician members by county and state medical societies. The AMA wanted to ensure these local societies were protecting physicians’ financial well-being. It also began to focus on standardizing medical education. ■ 1900s–1930s: The medical profession was represented by general or family practitioners who operated in solo practices. A small percentage of physicians were women. Total expenditures for medical care were less than 4% of the gross domestic product. ■ 1904: The AMA created the Council on Medical Education to establish standards for medical education. ■ 1910: Formal medical education was attributed to Abraham Flexner, who wrote an evaluation of medical schools in the United States and Canada indicating many schools were substandard. The Flexner Report led to standardized admissions testing for students called the Medical College Admission Test (MCAT), which is still used as part of the admissions process today. ■ 1930s: The healthcare industry was dominated by male physicians and hospitals. Relationships between patients and physicians were sacred. Payments for physician care were personal. ■ 1940s–1960s: When group health insurance was offered, the relationship between patient and physician changed because of third-party payers (insurance). In the 1950s, federal grants supported medical school operations and teaching hospitals. In the 1960s, the Regional Medical Programs provided research grants and emphasized service innovation and provider networking. As a result of the Medicare and Medicaid enactment in 1965, the responsibilities of teaching faculty also included clinical responsibilities. ■ 1970s–1990s: Patient care dollars surpassed research dollars as the largest source of medical school funding. During the 1980s, third-party payers reimbursed academic medical centers with no restrictions. In the 1990s with the advent of managed care, reimbursement was restricted. ■ 2014: According to the 2014 Association of American Medical Colleges (AAMAC) annual survey, over 70% of medical schools have or will be implementing policies and programs to encourage primary care specialties for medical school students. TABLE 1-2 Milestones of the Hospital and Healthcare Systems 1820–2015 ■ 1820s: Almshouses or poorhouses, the pr.
Tackling wicked problems A public policy perspective Ple.docxperryk1
Tackling wicked problems : A
public policy perspective
Please note - this is an archived publication.
Commissioner’s foreword
The Australian Public Service (APS) is increasingly being tasked with solving very
complex policy problems. Some of these policy issues are so complex they have
been called ‘wicked’ problems. The term ‘wicked’ in this context is used, not in the
sense of evil, but rather as an issue highly resistant to resolution.
Successfully solving or at least managing these wicked policy problems requires
a reassessment of some of the traditional ways of working and solving problems
in the APS. They challenge our governance structures, our skills base and our
organisational capacity.
It is important, as a first step, that wicked problems be recognised as such.
Successfully tackling wicked problems requires a broad recognition and
understanding, including from governments and Ministers, that there are no quick
fixes and simple solutions.
Tackling wicked problems is an evolving art. They require thinking that is capable
of grasping the big picture, including the interrelationships among the full range of
causal factors underlying them. They often require broader, more collaborative
and innovative approaches. This may result in the occasional failure or need for
policy change or adjustment.
Wicked problems highlight the fundamental importance of the APS building on the
progress that has been made with working across organisational boundaries both
within and outside the APS. The APS needs to continue to focus on effectively
engaging stakeholders and citizens in understanding the relevant issues and in
involving them in identifying possible solutions.
The purpose of this publication is more to stimulate debate around what is
needed for the successful tackling of wicked problems than to provide all the
answers. Such a debate is a necessary precursor to reassessing our current
systems, frameworks and ways of working to ensure they are capable of
responding to the complex issues facing the APS.
I hope that this publication will encourage public service managers to reflect on
these issues, and to look for ways to improve the capacity of the APS to deal
effectively with the complex policy problems confronting us.
Lynelle Briggs
Australian Public Service Commissioner
1. Introduction
Many of the most pressing policy challenges for the APS involve dealing with very
complex problems. These problems share a range of characteristics—they go
beyond the capacity of any one organisation to understand and respond to, and
there is often disagreement about the causes of the problems and the best way to
tackle them. These complex policy problems are sometimes called ‘wicked’
problems.
Usually, part of the solution to wicked problems involves changing the behaviour
of groups of citizens or all citizens. Other key ingredients in solving or at least
managing complex policy problems include successfu.
Tahira Longus Week 2 Discussion PostThe Public Administration.docxperryk1
Tahira Longus Week 2 Discussion Post:
The Public Administrations may entrust the development of collective bargaining activities to bodies created by them, of a strictly technical nature, which will hold their representation in collective bargaining before the corresponding political instructions and without prejudice to the ratification of the agreements reached by the bodies. Government or administrative with competence for it. In addition, public bargaining involves the process of resolving labor-management conflicts. It alsoensuresboth the employee and the employer fair treatment during the negotiation process. The Tables will be validly constituted when, in addition to the representation of the corresponding Administration, and without prejudice to the right of all legitimate trade union organizations to participate in them in proportion to their representatives, such union organizations represent, at least, the absolute majority of the members of the unitary representative bodies in the area in question.
www.ilo.org ›
The Public Administrations may entrust the development of collective bargaining activities to bodies created by them, of a strictly technical nature, which will hold their representation in collective bargaining before the corresponding political instructions and without prejudice to the ratification of the agreements reached by the bodies. Government or administrative with competence for it. In addition, public bargaining involves the process of resolving labor-management conflicts. It also assures both the employee and the employer fair treatment during the negotiation process. The Tables will be validly constituted when, in addition to the representation of the corresponding Administration, and without prejudice to the right of all legitimate trade union organizations to participate in them in proportion to their representatives, such union organizations represent, at least, the absolute majority of the members of the unitary representative bodies in the area in question.
Tara St Laurent Post
.
Tabular and Graphical PresentationsStatistics (exercises).docxperryk1
Tabular and Graphical Presentations
Statistics (exercises)
Aleksandra Pawłowska
April 7, 2020
Glossary (part 1)
Categorical data Labels or names used to identify categories of like items.
Quantitative data Numerical values that indicate how much or how many.
Frequency distribution A tabular summary of data showing the number (fre-
quency) of data values in each of several nonoverlapping classes.
Relative frequency distribution A tabular summary of data showing the fraction
or proportion of data values in each of several nonoverlapping classes.
Percent frequency distribution A tabular summary of data showing the percent-
age of data values in each of several nonoverlapping classes.
Bar chart A graphical device for depicting qualitative data that have been sum-
marized in a frequency, relative frequency, or percent frequency distribution.
Pie chart A graphical device for presenting data summaries based on subdivision
of a circle into sectors that correspond to the relative frequency for each class.
Dot plot A graphical device that summarizes data by the number of dots above
each data value on the horizontal axis.
Aleksandra Pawłowska Tabular and Graphical Presentations
Glossary (part 2)
Histogram A graphical presentation of a frequency distribution, relative frequency
distribution, or percent frequency distribution of quantitative data constructed
by placing the class intervals on the horizontal axis and the frequencies, relative
frequencies, or percent frequencies on the vertical axis.
Cumulative frequency distribution A tabular summary of quantitative data show-
ing the number of data values that are less than or equal to the upper class limit
of each class.
Cumulative relative frequency distribution A tabular summary of quantitative
data showing the fraction or proportion of data values that are less than or equal
to the upper class limit of each class.
Cumulative percent frequency distribution A tabular summary of quantitative
data showing the percentage of data values that are less than or equal to the
upper class limit of each class.
Ogive A graph of a cumulative distribution.
Scatter diagram A graphical presentation of the relationship between two quan-
titative variables. One variable is shown on the horizontal axis and the other
variable is shown on the vertical axis.
Trendline A line that provides an approximation of the relationship between two
variables.
Aleksandra Pawłowska Tabular and Graphical Presentations
Useful tips (part 1)
1 Often the number of classes in a frequency distribution is the same as the
number of categories found in the data. Most statisticians recommend
that classes with smaller frequencies be grouped into an aggregate class
called „other”. Classes with frequencies of 5% or less would most often be
treated in this fashion.
2 The sum of the frequencies in any frequency distribution always equals
the number of observations. The sum of the relative frequencies in any
relative frequency distribution.
Table 4-5 CSFs for ERP ImplementationCritical Success Fact.docxperryk1
Table 4-5 CSFs for ERP Implementation
Critical Success Factors
Description
Management Support
Top management advocacy, provision of adequate resources, and commitment to project
Release of Full-Time Subject Matter Experts (SME)
Release full time on to the project of relevant business experts who provide assistance to the project
Empowered Decision Makers
The members of the project team(s) must be empowered to make quick decisions
Deliverable Dates
At planning stage, set realistic milestones and end date
Champion
Advocate for system who is unswerving in promoting the benefits of the new system
Vanilla ERP
Minimal customization and uncomplicated option selection
Smaller Scope
Fewer modules and less functionality implemented, smaller user group, and fewer site(s)
Definition of Scope and Goals
The steering committee determines the scope and objectives of the project in advance and then adheres to it
Balanced Team
Right mix of business analysts, technical experts, and users from within the implementation company and consultants from external companies
Commitment to Change
Perseverance and determination in the face of inevitable problems with implementation
Question 11 pts
The melody of a piece of music is
the harmony
the rhythm
the tune
the chords
Flag this Question
Question 21 pts
Chords are an element of
melody
rhythm
all of the above
harmony
Flag this Question
Question 31 pts
The distance between pitches is called
a space
an interval
a beat
all of the above
Flag this Question
Question 41 pts
Rhythmic organization in pre-Conquest Native American music was
divisive
in duple meter
in triple meter
additive
Flag this Question
Question 51 pts
Pan-Indian music often uses:
all of the above
the Navajo language
vocables
English
Flag this Question
Question 61 pts
Pre-conquest Native American musicians were primarily valued for their expertise in spiritual matters.
True
False
Flag this Question
Question 71 pts
Traditional Native American melodies have a wide melodic range
True
False
Flag this Question
Question 81 pts
Early Native American music features intervals that are:
rhythmically longer
rhythmically shorter
farther apart than what we have in the western system
closer together than what we have in the western system
Flag this Question
Question 91 pts
In the early New England colonies folk songs were:
derived from Irish melodies
derived from English melodies
all of the above
usually sung without accompaniment
Flag this Question
Question 101 pts
Early Anglo - American folks songs were:
often in polymeters
often in triple meter
often in duple meter
often in free meter
Flag this Question
Question 111 pts
Of the following, which is not a form of early Anglo-American folk songs?
ballads
lyric songs
work songs
jubilees
Flag this Question
Question 121 pts
Of the following which instrument was not brought to the Americas by European colonists?
clavichord
recorder
viol
banjo
Flag this Question
Quest.
TableOfContentsTable of contents with hyperlinks for this document.docxperryk1
TableOfContentsTable of contents with hyperlinks for this documentExcluding standard worksheets that come with the original dataSheet namePurposeNotesOnDataPrep!A1Tips and tricks for students in doing data analysis in ExcelSalaryPivotTable!A1Using a histogram of salary to compare other variables in terms of chunks of salaryDescriptiveStatsForFrequency!A1Example of producing descriptive stats for chunks of a numeric variable (grouping, frequency table as 'categories')VariableDescriptiveStatsPHStat!A1Example of descriptive stats produced by PHStat and then edited, items removed that are not neededCorrelations!A1Instructor reference for how all variables are inter-relatedRegressionAge!A1Example of regression output highighting output to pay attention toSPSSRegressionAllEnter!A1Instructor reference - regressing salary on all independent variables to discern stongest, independent predictorsPivotTableCreatePercentPolygon!A1Example of comparing distributions between two categories with different number of cases or different scales, i.e., version of percent polygonAnalysis resultsGender univariate descriptive statisticsGenderAnalysis!A1Gender/Salary; Gender/Job Grade Classification analysis; Gender/other independent variables Salary histogram, distributionCompare gender/salary descriptive statisticsGenderCompareDescriptives!A1Comparison Table gender descriptive statistics in terms of all variables. This might be something worth doing.EthnicitySalaryAnalysis!A1Ethnicity/Salary analysisOptionalEthnicitySalaryAnalysis!A1Optional ethnicity/salary analysis - distribution of ethnicity over chunks of salary, percent polygonEthnicityJGClassAnalysis!A1Ethnicity/Job Grade Classification analysisAgeSalaryAnalysis!A1Age/Salary analysisAgeJobGradeClassAnalysis!A1Age/Job grade classification analysisYearsWorkedSalaryAnalysis!A1Years worked/Salary analysisYears worked/Job grade classification analysisRelationship between endogenous variablesJob grade classification/Salary analysisRelationship between independent variablesPercentPolygonGenderYearsWorked!A1Compare years worked distribution by gender; Example of comparing distributions between two categories with different number of cases or different scales, i.e., version of percent polygon Standard sheets that come with the dataVariable INFO'!A1Information on variablesHuman Resources DATA'!A1DataCross-Class-Table'!A1Summary Table'!A1Histogram!A1% Polygons 2 Groups'!A1Freq. & % Distribution'!A1
Variable INFOTableOfContents!A1The data are a random sample of 120 responses to a survey conducted by the VP of Human Resources at a large company.Source:INFO 501 class at Montclair State UniversityVariablesSalaryin thousands of dollars (K)Age in years YrsWorkin years JGClassjob-grade classification of 1, 3, 5, 7, 9, 11 (lowest skill job to highest skill job)Ethnicity1=Minority0=Not MinorityGender(Male, Female)Named ranges created in this worksheet - use these names to address the data more quickly then manually selecting dat.
Tajfel and Turner (in chapter two of our reader) give us the followi.docxperryk1
Tajfel and Turner (in chapter two of our reader) give us the following definition of Social Identity Theory: "SIT proposes that individuals make sense of their social environment by categorizing themselves and others into groups that can be contrasted with others" (Oksanen et al., 2014). SIT brings order to chaos, you might say, in that individuals define themselves as being different from everyone else.
Considering what we have read about the perpetrators of group violence, how do you suppose that it is that people make the leap from their own social identity to group violence? What social and psychological mechanisms are at work that would go from simple categorization to overt violence?
.
Tableau Homework 3 – Exploring Chart Types with QVC Data .docxperryk1
Tableau Homework 3 – Exploring Chart Types with QVC Data
Getting familiar with the data
You will focus on five dimensions as you start to explore the QVC data:
• order date (Order Dt)
• merchandise department (Merchandise Dept)
• region of the country (Region)
• customer state (Ship To State)
• location of the originating warehouse (Warehouse Zip).
You will use five measures:
• price (Total Line Amt)
• number of orders (Number of Records)
• average order value (AOV to be calculated)
• delivery time ([Days Shipped] to be calculated)
Create two calculated fields:
AOV = SUM([Total Line Amt])/SUM([Number of Records]). On the Data Pane, change the number
format to Currency with 2 decimal places.
Days Shipped = CEILING( [Delivery Confirmation Dt]-[Shipped Dt])
In the next homework, we will explore additional measures to address the QVC analytics challenge more
explicitly. In this homework, the primary goal is to continue to build basic Tableau skills for creating
tables, maps, and charts.
Change the label in the Region dimension for Alaska and Hawaii:
Alaska and Hawaii were not assigned a region in the input data, but we are going to change the Null
label to AK/HI. Depending on the context, we may filter out these states.
To change the label, go to the blue pill for Region and right-click (or click on the down arrow) to get the
menu of actions. Select Aliases…. In the pop-up box, change the alias for Null to AK/HI.
For the rest of the course, you are expected to have complete titles on every worksheet you complete. I
will guide you through this process for the first few worksheets.
Chapter 19 – Highlight Tables
1. Create a text table with merchandise departments for rows and the sum of sales (Total Line Amt) in
the table. Sort in descending order by sales.
Add Region to the Columns Shelf. You should have a crosstab table with 5 columns and 11 rows of data.
Drag the Total Line Amt to the Color marks card. Change the mark type to Square. Note that the East
region has highest sales overall and the ordering within region is similar. Name the sheet Highlight
Table.
Edit the title (double-click on the Highlight Table text and type over <Sheet Name>) to be something like
‘Total sales by region and merchandise department’.
Chapter 22 – Scatter Plot
2. Open a new worksheet. Create a scatter plot of average Days Shipped (Columns Shelf) and average
order value AOV (Row Shelf). Make sure you change the default SUM aggregate function to AVG for
Days Shipped. Drag Merchandise Dept to the Detail marks card. Drag Total Line Amt to the Size marks
card.
At this point, you will want to change the axis settings so they do not include 0. Right-click on each axis,
select Edit Axis, and uncheck the Include zero box.
Add an average line for each measure. This plot highlights that the jewelry department has high average
ship times, though is a small revenue department. .
Operation “Blue Star” is the only event in the history of Independent India where the state went into war with its own people. Even after about 40 years it is not clear if it was culmination of states anger over people of the region, a political game of power or start of dictatorial chapter in the democratic setup.
The people of Punjab felt alienated from main stream due to denial of their just demands during a long democratic struggle since independence. As it happen all over the word, it led to militant struggle with great loss of lives of military, police and civilian personnel. Killing of Indira Gandhi and massacre of innocent Sikhs in Delhi and other India cities was also associated with this movement.
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1. Table of Contents
Title Page
WELCOME
THE VAJRACCHEDIKA PRAJÑAPARAMITA SUTRA
COMMENTARIES
PART ONE - THE DIALECTICS OF
PRAJÑAPARAMITA
Chapter 1 - THE SETTING
Chapter 2 - SUBHUTI’S QUESTION
Chapter 3 - THE FIRST FLASH OF LIGHTNING
Chapter 4 - THE GREATEST GIFT
Chapter 5 - SIGNLESSNESS
PART TWO - THE LANGUAGE OF
NONATTACHMENT
Chapter 6 - A ROSE IS NOT A ROSE
Chapter 7 - ENTERING THE OCEAN OF REALITY
Chapter 8 - NONATTACHMENT
2. PART THREE - THE ANSWER IS IN
THE QUESTION
Chapter 9 - DWELLING IN PEACE
Chapter 10 - CREATING A FORMLESS PURE
LAND
Chapter 11 - THE SAND IN THE GANGES
Chapter 12 - EVERY LAND IS A HOLY LAND
Chapter 13 - THE DIAMOND THAT CUTS
THROUGH ILLUSION
Chapter 14 - ABIDING IN NON-ABIDING
Chapter 15 - GREAT DETERMINATION
Chapter 16 - THE LAST EPOCH
Chapter 17 - THE ANSWER IS IN THE QUESTION
PART FOUR - MOUNTAINS AND
RIVERS ARE OUR OWN BODY
Chapter 18 - REALITY IS A STEADILY FLOWING
STREAM
Chapter 19 - GREAT HAPPINESS
Chapter 20 - THIRTY-TWO MARKS
Chapter 21 - INSIGHT-LIFE
Chapter 22 - THE SUNFLOWER
Chapter 23 - THE MOON IS JUST THE MOON
Chapter 24 - THE MOST VIRTUOUS ACT
Chapter 25 - ORGANIC LOVE
Chapter 26 - A BASKET FILLED WITH WORDS
Chapter 27 - NOT CUT OFF FROM LIFE
Chapter 28 - VIRTUE AND HAPPINESS
Chapter 29 - NEITHER COMING NOR GOING
3. Chapter 30 - THE INDESCRIBABLE NATURE OF
ALL THINGS
Chapter 31 - TORTOISE HAIR AND RABBIT
HORNS
Chapter 32 - TEACHING THE DHARMA
CONCLUSION
Copyright Page
WELCOME
WELCOME
BROTHERS AND SISTERS, please read The Diamond
That Cuts through Illusion with a serene mind, a mind
free from views. It’s the basic sutra for the practice of
meditation. Late at night, it’s a pleasure to recite the
Diamond Sutra alone, in complete silence. The sutra is
so deep and wonderful. It has its own language. The
first Western scholars who obtained the text thought it
was talking nonsense. Its language seems mysterious,
but when you look deeply, you can understand.
Don’t rush into the commentaries or you may be
unduly influenced by them. Please read the sutra first.
You may see things that no commentator has seen. You
can read as if you were chanting, using your clear body
and mind to be in touch with the words. Try to
understand the sutra from your own experiences and
4. your own suffering. It is helpful to ask, “Do these
teachings of the Buddha have anything to do with my
daily life?” Abstract ideas can be beautiful, but if they
have nothing to do with our life, of what use are they?
So please ask, “Do the words have anything to do with
eating a meal, drinking tea, cutting wood, or carrying
water?”
The sutra’s full name is The Diamond That Cuts
through Illusion, Vajracchedika Prajñaparamita in
Sanskrit. Vajracchedika means “the diamond that cuts
through afflictions, ignorance, delusion, or illusion.” In
China and Vietnam, people generally call it the Diamond
Sutra, emphasizing the word “diamond,” but, in fact,
the phrase “cutting through” is the most important.
Prajñaparamita means “perfection of wisdom,”
“transcendent understanding,” or “the understanding
that brings us across the ocean of suffering to the other
shore.” Studying and practicing this sutra can help us
cut through ignorance and wrong views and transcend
them, transporting ourselves to the shore of liberation.
THE VAJRACCHEDIKA
PRAJÑAPARAMITA SUTRA
THE VAJRACCHEDIKA PRAJÑAPARAMITA
SUTRA
1
5. This is what I heard one time when the Buddha was
staying in the monastery in Anathapindika’s park in the
Jeta Grove near Shravasti with a community of 1,250
bhikshus, fully ordained monks.
That day, when it was time to make the round for
alms, the Buddha put on his sanghati robe and, holding
his bowl, went into the city of Shravasti to seek alms
food, going from house to house. When the almsround
was completed, he returned to the monastery to eat the
midday meal. Then he put away his sanghati robe and
his bowl, washed his feet, arranged his cushion, and sat
down.
2
At that time, the Venerable Subhuti stood up, bared his
right shoulder, put his knee on the ground, and, folding
his palms respectfully, said to the Buddha, “World-
Honored One, it is rare to find someone like you. You
always support and show special confidence in the
bodhisattvas.
“World-Honored One, if sons and daughters of good
families want to give rise to the highest, most fulfilled,
awakened mind, what should they rely on and what
should they do to master their thinking?”
The Buddha replied, “Well said, Subhuti! What you
have said is absolutely correct. The Tathagata always
supports and shows special confidence in the
6. bodhisattvas. Please listen with all of your attention and
the Tathagata will respond to your question. If
daughters and sons of good families want to give rise to
the highest, most fulfilled, awakened mind, they should
rely on the following and master their thinking in the
following way.”
The Venerable Subhuti said, “Lord, we are so happy
to hear your teachings.”
3
The Buddha said to Subhuti, “This is how the
bodhisattva mahasattvas master their thinking. However
many species of living beings there are—whether born
from eggs, from the womb, from moisture, or
spontaneously; whether they have form or do not have
form; whether they have perceptions or do not have
perceptions; or whether it cannot be said of them that
they have perceptions or that they do not have
perceptions, we must lead all these beings to the
ultimate nirvana so that they can be liberated. And
when this innumerable, immeasurable, infinite number
of beings has become liberated, we do not, in truth,
think that a single being has been liberated.
“Why is this so? If, Subhuti, a bodhisattva holds on
to the idea that a self, a person, a living being, or a life
span exists, that person is not an authentic
bodhisattva.”
7. 4
“Moreover, Subhuti, when a bodhisattva practices
generosity, he does not rely on any object—that is to
say he does not rely on any form, sound, smell, taste,
tactile object, or dharma—to practice generosity. That,
Subhuti, is the spirit in which a bodhisattva should
practice generosity, not relying on signs. Why? If a
bodhisattva practices generosity without relying on
signs, the happiness that results cannot be conceived of
or measured. Subhuti, do you think that the space in the
Eastern Quarter can be measured?”
“No, World-Honored One.”
“Subhuti, can space in the Western, Southern, and
Northern Quarters, above and below be measured?”
“No, World-Honored One.”
“Subhuti, if a bodhisattva does not rely on any
concept when practicing generosity, then the happiness
that results from that virtuous act is as great as space. It
cannot be measured. Subhuti, the bodhisattvas should
let their minds dwell in the teachings I have just given.”
5
“What do you think, Subhuti? Is it possible to grasp the
Tathagata by means of bodily signs?”
8. “No, World-Honored One. When the Tathagata
speaks of bodily signs, there are no signs being talked
about.”
The Buddha said to Subhuti, “In a place where there
is something that can be distinguished by signs, in that
place there is deception. If you can see the signless
nature of signs, then you can see the Tathagata.”
6
The Venerable Subhuti said to the Buddha, “In times to
come, will there be people who, when they hear these
teachings, have real faith and confidence in them?”
The Buddha replied, “Do not speak that way,
Subhuti. Five hundred years after the Tathagata has
passed away, there will still be people who enjoy the
happiness that comes from observing the precepts.
When such people hear these words, they will have
faith and confidence that here is the truth. We should
know that such people have sown seeds not only during
the lifetime of one Buddha, or even two, three, four, or
five Buddhas, but have, in truth, planted wholesome
seeds during the lifetimes of tens of thousands of
Buddhas. Anyone who, for only a second, gives rise to
a pure and clear confidence upon hearing these words of
the Tathagata, the Tathagata sees and knows that
person, and he or she will attain immeasurable
happiness because of this understanding. Why?
“Because that kind of person is not caught up in the
9. idea of a self, a person, a living being, or a life span.
They are not caught up in the idea of a dharma or the
idea of a non-dharma. They are not caught up in the
notion that this is a sign and that is not a sign. Why? If
you are caught up in the idea of a dharma, you are also
caught up in the ideas of a self, a person, a living being,
and a life span. If you are caught up in the idea that
there is no dharma, you are still caught up in the ideas
of a self, a person, a living being, and a life span. That is
why we should not get caught up in dharmas or in the
idea that dharmas do not exist. This is the hidden
meaning when the Tathagata says, ‘Bhikshus, you
should know that all of the teachings I give to you are a
raft.’ All teachings must be abandoned, not to mention
non-teachings.”
7
“What do you think, Subhuti, has the Tathagata arrived
at the highest, most fulfilled, awakened mind? Does the
Tathagata give any teaching?”
The Venerable Subhuti replied, “As far as I have
understood the Lord Buddha’s teachings, there is no
independently existing object of mind called the highest,
most fulfilled, awakened mind, nor is there any
independently existing teaching that the Tathagata gives.
Why? The teachings that the Tathagata has realized and
spoken of cannot be conceived of as separate,
independent existences and therefore cannot be
10. described. The Tathagata’s teaching is not self-existent
nor is it nonself-existent. Why? Because the noble
teachers are only distinguished from others in terms of
the unconditioned.”
8
“What do you think, Subhuti? If someone were to fill
the 3,000 chiliocosms with the seven precious treasures
as an act of generosity, would that person bring much
happiness by this virtuous act?”
The Venerable Subhuti replied, “Yes, World-Honored
One. It is because the very natures of virtue and
happiness are not virtue and happiness that the
Tathagata is able to speak about virtue and happiness.”
The Buddha said, “On the other hand, if there is
someone who accepts these teachings and puts them
into practice, even if only a gatha of four lines, and
explains them to someone else, the happiness brought
about by this virtuous act far exceeds the happiness
brought about by giving the seven precious treasures.
Why? Because, Subhuti, all Buddhas and the dharma of
the highest, most fulfilled, awakened mind of all
Buddhas arise from these teachings. Subhuti, what is
called Buddhadharma is everything that is not
Buddhadharma.”
9
11. “What do you think, Subhuti? Does a Stream-Enterer
think, ‘I have attained the fruit of Stream-Entry.’?”
Subhuti replied, “No, World-Honored One. Why?
Stream-Enterer means to enter the stream, but in fact
there is no stream to enter. One does not enter a stream
that is form, nor a stream that is sound, smell, taste,
touch, or object of mind. That is what we mean when
we say entering a stream.”
“What do you think, Subhuti? Does a Once-Returner
think, ‘I have attained the fruit of Once-Returning.’?”
Subhuti replied, “No, World-Honored One. Why?
Once-Returner means to go and return once more, but in
truth there is no going just as there is no returning. That
is what we mean when we say Once-Returner.”
“What do you think, Subhuti? Does a Non-Returner
think like this, ‘I have attained the fruit of No-
Return.’?”
Subhuti replied, “No, World-Honored One. Why?
No-Return means not to return to this world, but in fact
there cannot be any Non-Returning. That is what we
mean when we say Non-Returner.”
“What do you think, Subhuti? Does an Arhat think
like this, ‘I have attained the fruit of Arhatship.’?”
Subhuti replied, “No, World-Honored One. Why?
There is no separately existing thing that can be called
12. Arhat. If an Arhat gives rise to the thought that he has
attained the fruit of Arhatship, then he is still caught up
in the idea of a self, a person, a living being, and a life
span. World-Honored One, you have often said that I
have attained the concentration of peaceful abiding and
that in the community, I am the Arhat who has most
transformed need and desire. World-Honored One, if I
were to think that I had attained the fruit of Arhatship,
you certainly would not have said that I love to dwell in
the concentration of peaceful abiding.”
10
The Buddha asked Subhuti, “In ancient times when the
Tathagata practiced under Buddha Dipankara, did he
attain anything?”
Subhuti answered, “No, World-Honored One. In
ancient times when the Tathagata was practicing under
Buddha Dipankara, he did not attain anything.”
“What do you think, Subhuti? Does a bodhisattva
create a serene and beautiful Buddha field?”
“No, World-Honored One. Why? To create a serene
and beautiful Buddha field is not in fact creating a serene
and beautiful Buddha field. That is why it is called
creating a serene and beautiful Buddha field.”
The Buddha said, “So, Subhuti, all the bodhisattva
mahasattvas should give rise to a pure and clear
intention in this spirit. When they give rise to this
intention, they should not rely on forms, sounds,
13. smells, tastes, tactile objects, or objects of mind. They
should give rise to an intention with their minds not
dwelling anywhere.”
“Subhuti, if there were someone with a body as big as
Mount Sumeru, would you say that his was a large
body?”
Subhuti answered, “Yes, World-Honored One, very
large. Why? What the Tathagata says is not a large
body, that is known as a large body.”
11
“Subhuti, if there were as many Ganges Rivers as the
number of grains of sand in the Ganges, would you say
that the number of grains of sand in all those Ganges
Rivers is very many?”
Subhuti answered, “Very many indeed, World-
Honored One. If the number of Ganges Rivers were
huge, how much more so the number of grains of sand in
all those Ganges Rivers.”
“Subhuti, now I want to ask you this: if a daughter or
son of good family were to fill the 3,000 chiliocosms
with as many precious jewels as the number of grains of
sand in all the Ganges Rivers as an act of generosity,
would that person bring much happiness by her
virtuous act?”
14. Subhuti replied, “Very much, World-Honored One.”
The Buddha said to Subhuti, “If a daughter or son of
a good family knows how to accept, practice, and
explain this sutra to others, even if it is a gatha of four
lines, the happiness that results from this virtuous act
would be far greater.”
12
“Furthermore, Subhuti, any plot of land on which this
sutra is proclaimed, even if only one gatha of four lines,
will be a land where gods, men, and ashuras will come to
make offerings just as they make offerings to a stupa of
the Buddha. If the plot of land is regarded as that
sacred, how much more so the person who practices
and recites this sutra. Subhuti, you should know that
that person attains something rare and profound.
Wherever this sutra is kept is a sacred site enshrining
the presence of the Buddha or one of the Buddha’s great
disciples.”
13
After that, Subhuti asked the Buddha, “What should
this sutra be called and how should we act regarding its
teachings?”
The Buddha replied, “This sutra should be called The
15. Diamond that Cuts through Illusion because it has the
capacity to cut through all illusions and afflictions and
bring us to the shore of liberation. Please use this title
and practice according to its deepest meaning. Why?
What the Tathagata has called the highest, transcendent
understanding is not, in fact, the highest, transcendent
understanding. That is why it is truly the highest,
transcendent understanding.”
The Buddha asked, “What do you think, Subhuti? Is
there any dharma that the Tathagata teaches?”
Subhuti replied, “The Tathagata has nothing to teach,
World-Honored One.”
“What do you think, Subhuti? Are there many
particles of dust in the 3,000 chiliocosms?”
“Very many, World-Honored One.”
“Subhuti, the Tathagata says that these particles of
dust are not particles of dust. That is why they are
truly particles of dust. And what the Tathagata calls
chiliocosms are not in fact chiliocosms. That is why
they are called chiliocosms.”
“What do you think, Subhuti? Can the Tathagata be
recognized by the possession of the thirty-two marks?”
The Venerable Subhuti replied, “No, World-Honored
One. Why? Because what the Tathagata calls the thirty-
two marks are not essentially marks and that is why the
Tathagata calls them the thirty-two marks.”
16. “Subhuti, if as many times as there are grains of sand
in the Ganges a son or daughter of a good family gives
up his or her life as an act of generosity and if another
daughter or son of a good family knows how to accept,
practice, and explain this sutra to others, even if only a
gatha of four lines, the happiness resulting from
explaining this sutra is far greater.”
14
When he had heard this much and penetrated deeply
into its significance, the Venerable Subhuti was moved
to tears. He said, “World-Honored One, you are truly
rare in this world. Since the day I attained the eyes of
understanding, thanks to the guidance of the Buddha, I
have never before heard teachings so deep and
wonderful as these. World-Honored One, if someone
hears this sutra, has pure and clear confidence in it, and
arrives at insight into the truth, that person will realize
the rarest kind of virtue. World-Honored One, that
insight into the truth is essentially not insight. That is
what the Tathagata calls insight into the truth.
“World-Honored One, today it is not difficult for me
to hear this wonderful sutra, have confidence in it,
understand it, accept it, and put it into practice. But in
the future, in five hundred years, if there is someone
who can hear this sutra, have confidence in it,
understand it, accept it, and put it into practice, then
certainly the existence of someone like that will be great
and rare. Why? That person will not be dominated by
17. the idea of a self, a person, a living being, or a life span.
Why? The idea of a self is not an idea, and the ideas of a
person, a living being, and a life span are not ideas
either. Why? Buddhas are called Buddhas because they
are free of ideas.”
The Buddha said to Subhuti, “That is quite right. If
someone hears this sutra and is not terrified or afraid, he
or she is rare. Why? Subhuti, what the Tathagata calls
paramaparamita, the highest transcendence, is not
essentially the highest transcendence, and that is why it
is called the highest transcendence.
“Subhuti, the Tathagata has said that what is called
transcendent endurance is not transcendent endurance.
That is why it is called transcendent endurance. Why?
Subhuti, thousands of lifetimes ago when my body was
cut into pieces by King Kalinga, I was not caught in the
idea of a self, a person, a living being, or a life span. If,
at that time, I had been caught up in any of those ideas,
I would have felt anger and ill will against the king.
“I also remember in ancient times, for five hundred
lifetimes, I practiced transcendent endurance by not
being caught up in the idea of a self, a person, a living
being, or a life span. So, Subhuti, when a bodhisattva
gives rise to the unequalled mind of awakening, he has
to give up all ideas. He cannot rely on forms when he
gives rise to that mind, nor on sounds, smells, tastes,
tactile objects, or objects of mind. He can only give rise
to that mind that is not caught up in anything.
18. “The Tathagata has said that all notions are not
notions and that all living beings are not living beings.
Subhuti, the Tathagata is one who speaks of things as
they are, speaks what is true, and speaks in accord with
reality. He does not speak deceptively or to please
people. Subhuti, if we say that the Tathagata has
realized a teaching, that teaching is neither graspable nor
deceptive.
“Subhuti, a bodhisattva who still depends on notions
to practice generosity is like someone walking in the
dark. He will not see anything. But when a bodhisattva
does not depend on notions to practice generosity, he is
like someone with good eyesight walking under the
bright light of the sun. He can see all shapes and colors.
“Subhuti, if in the future there is any daughter or son
of good family who has the capacity to accept, read,
and put into practice this sutra, the Tathagata will see
that person with his eyes of understanding. The
Tathagata will know that person, and that person will
realize the measureless, limitless fruit of her or his
virtuous act.”
15
“Subhuti, if on the one hand, a daughter or son of a good
family gives up her or his life in the morning as many
times as there are grains of sand in the Ganges as an act
of generosity, and gives as many again in the afternoon
19. and as many again in the evening, and continues doing
so for countless ages; and if, on the other hand, another
person listens to this sutra with complete confidence
and without contention, that person’s happiness will be
far greater. But the happiness of one who writes this
sutra down, receives, recites, and explains it to others
cannot be compared.
“In summary, Subhuti, this sutra brings about
boundless virtue and happiness that cannot be
conceived or measured. If there is someone capable of
receiving, practicing, reciting, and sharing this sutra with
others, the Tathagata will see and know that person,
and he or she will have inconceivable, indescribable, and
incomparable virtue. Such a person will be able to
shoulder the highest, most fulfilled, awakened career of
the Tathagata. Why? Subhuti, if one is content with the
small teachings, if he or she is still caught up in the idea
of a self, a person, a living being, or a life span, he or she
will not be able to listen, receive, recite, and explain this
sutra to others. Subhuti, any place this sutra is found is
a place where gods, men, and ashuras will come to make
offerings. Such a place is a shrine and should be
venerated with formal ceremonies, circumambulations,
and offerings of flowers and incense.”
16
“Furthermore, Subhuti, if a son or daughter of good
family, while reciting and practicing this sutra, is
20. disdained or slandered, his or her misdeeds committed in
past lives, including those that could bring about an evil
destiny, will be eradicated, and he or she will attain the
fruit of the most fulfilled, awakened mind. Subhuti, in
ancient times before I met Buddha Dipankara, I had
made offerings to and had been attendant of all 84,000
multi-millions of buddhas. If someone is able to receive,
recite, study, and practice this sutra in the last epoch,
the happiness brought about by this virtuous act is
hundreds of thousands times greater than that which I
brought about in ancient times. In fact, such happiness
cannot be conceived or compared with anything, even
mathematically. Such happiness is immeasurable.
“Subhuti, the happiness resulting from the virtuous
act of a son or daughter of good family who receives,
recites, studies, and practices this sutra in the last epoch
will be so great that if I were to explain it now in detail,
some people would become suspicious and disbelieving,
and their minds might become disoriented. Subhuti, you
should know that the meaning of this sutra is beyond
conception and discussion. Likewise, the fruit resulting
from receiving and practicing this sutra is beyond
conception and discussion.”
17
At that time, the Venerable Subhuti said to the Buddha,
“World-Honored One, may I ask you again that if
daughters or sons of good family want to give rise to the
21. highest, most fulfilled, awakened mind, what should
they rely on and what should they do to master their
thinking?”
The Buddha replied, “Subhuti, a good son or daughter
who wants to give rise to the highest, most fulfilled,
awakened mind should do it in this way: ‘We must lead
all beings to the shore of awakening, but, after these
beings have become liberated, we do not, in truth, think
that a single being has been liberated.’ Why is this so?
Subhuti, if a bodhisattva is still caught up in the idea of
a self, a person, a living being or a life span, that person
is not an authentic bodhisattva. Why is that?
“Subhuti, in fact, there is no independently existing
object of mind called the highest, most fulfilled,
awakened mind. What do you think, Subhuti? In ancient
times, when the Tathagata was living with Buddha
Dipankara, did he attain anything called the highest,
most fulfilled, awakened mind?”
“No, World-Honored One. According to what I
understand from the teachings of the Buddha, there is
no attaining of anything called the highest, most
fulfilled, awakened mind.”
The Buddha said, “Right you are, Subhuti. In fact,
there does not exist the so-called highest, most fulfilled,
awakened mind that the Tathagata attains. Because if
there had been any such thing, Buddha Dipankara
would not have predicted of me, ‘In the future, you will
come to be a Buddha called Shakyamuni.’ This
prediction was made because there is, in fact, nothing
22. that can be attained that is called the highest, most
fulfilled, awakened mind. Why? Tathagata means the
suchness of all things (dharmas). Someone would be
mistaken to say that the Tathagata has attained the
highest, most fulfilled, awakened mind since there is not
any highest, most fulfilled, awakened mind to be
attained. Subhuti, the highest, most fulfilled, awakened
mind that the Tathagata has attained is neither graspable
nor elusive. This is why the Tathagata has said, ‘All
dharmas are Buddhadharma.’ What are called all
dharmas are, in fact, not all dharmas. That is why they
are called all dharmas.
“Subhuti, a comparison can be made with the idea of
a great human body.”
Subhuti said, “What the Tathagata calls a great human
body is, in fact, not a great human body.”
“Subhuti, it is the same concerning bodhisattvas. If a
bodhisattva thinks that she has to liberate all living
beings, then she is not yet a bodhisattva. Why? Subhuti,
there is no independently existing object of mind called
bodhisattva. Therefore, the Buddha has said that all
dharmas are without a self, a person, a living being, or a
life span. Subhuti, if a bodhisattva thinks, ‘I have to
create a serene and beautiful Buddha field,’ that person
is not yet a bodhisattva. Why? What the Tathagata calls
a serene and beautiful Buddha field is not in fact a
serene and beautiful Buddha field. And that is why it is
called a serene and beautiful Buddha field. Subhuti, any
bodhisattva who thoroughly understands the principle
of nonself and non-dharma is called by the Tathagata an
23. authentic bodhisattva.”
18
“Subhuti, what do you think? Does the Tathagata have
the human eye?”
Subhuti replied, “Yes, World-Honored One, the
Tathagata does have the human eye.”
The Buddha asked, “Subhuti, what do you think?
Does the Tathagata have the divine eye?”
Subhuti said, “Yes, World-Honored One, the
Tathagata does have the divine eye.”
“Subhuti, what do you think? Does the Tathagata
have the eye of insight?”
Subhuti replied, “Yes, World-Honored One, the
Tathagata does have the eye of insight.”
“Subhuti, what do you think? Does the Tathagata
have the eye of transcendent wisdom?”
“Yes, World-Honored One, the Tathagata does have
the eye of transcendent wisdom.”
The Buddha asked, “Does the Tathagata have the
Buddha eye?”
“Yes, World-Honored One, the Tathagata does have
the Buddha eye.”
24. “Subhuti, what do you think? Does the Buddha see
the sand in the Ganges as sand?”
Subhuti said, “World-Honored One, the Tathagata
also calls it sand.”
“Subhuti, if there were as many Ganges Rivers as the
number of grains of sand of the Ganges and there was a
Buddha land for each grain of sand in all those Ganges
Rivers, would those Buddha lands be many?”
“Yes, World-Honored One, very many.”
The Buddha said, “Subhuti, however many living
beings there are in all these Buddha lands, though they
each have a different mentality, the Tathagata
understands them all. Why is that? Subhuti, what the
Tathagata calls different mentalities are not in fact
different mentalities. That is why they are called
different mentalities.
“Why? Subhuti, the past mind cannot be grasped,
neither can the present mind or the future mind.”
19
“What do you think, Subhuti? If someone were to fill
the 3,000 chiliocosms with precious treasures as an …
Compare vulnerable populations. Describe an example of one of
25. these groups in the United States or from another country.
Explain why the population is designated as "vulnerable."
Include the number of individuals belonging to this group and
the specific challenges or issues involved. Discuss why these
populations are unable to advocate for themselves, the ethical
issues that must be considered when working with these groups,
and how nursing advocacy would be beneficial.