User:Slarty2/bullpen

http://www.archive.org/web/web.php

Software: Not Listed   First On USBBS: 09/99   Last Update: 04/04   Fee:  No Focus   : Messages/Networks, Files Telnet : None Listed. Web Login: http://web.archive.org/web/20070505003755/http://www.dimstar.net/
 * Dimension 7            City/ST: Aloha, OR            Sysop: Russ Johnson

The Village            City/ST: Astoria, OR          Sysop: David Mohr Software: Not Listed   First On USBBS: 09/00   Last Update: 04/04   Fee:  No Focus   : Hobbies, Messages/Networks, Online Games, Special Interest Comment : Support for Commodore - Amiga PCs & RPGs Dial-up : 503-325-2905

RAIN                   City/ST: Corbett, OR          Sysop: Mariel Software: Wildcat      First On USBBS: 11/00   Last Update: 04/04   Fee: Yes Focus  : Files, General BBS, Local BBS List, Graphics/Images Dial-up : 503-695-3250

WCS Online             City/ST: Oregon City, OR      Sysop: Rob Williams Software: Wildcat      First On USBBS: 01/97   Last Update: 04/04   Fee: Opt Focus  : General BBS, Messages/Networks, Internet Services, Files Telnet : bbs.wcssoft.com

Nebeaux Nerdinski      City/ST: Portland, OR         Sysop: Doug Hood Software: Wildcat      First On USBBS: 07/01   Last Update: n/a     Fee:  No Focus   : General BBS, Messages/Networks, Online Games, Files Comment : NOTE: Reported as 'not responding'. To be deleted next issue.

The X-BIT BBS          City/ST: Portland, OR         Sysop: Rob McGee Software: Synchronet   First On USBBS: 02/02   Last Update: n/a     Fee:  No Focus   : Online Games, Internet Services, Files, Chat Comment : NOTE: Reported as 'not responding'. To be deleted next issue. Telnet : x-bit.d2g.com

The Keep BBS           City/ST: Tigard, OR           Sysop: Gregory McGill Software: World/Major  First On USBBS: 05/98   Last Update: 04/04   Fee: Opt Focus  : Chat, Files, Online Games, Messages/Networks Comment : Online since 1983. Most WG and MBBS online games. Telnet : thekeep.net                    Web Login: http://web.archive.org/web/20070505003755/http://www.thekeep.net/
 * http://books.google.com/books?id=-KpE622UrqEC&printsec=frontcover&dq=word+hacks&lr=#PPA12,M1

The following tables compare general information for several wiki farms; however, more than 100 wiki farms have been created.[1] Further information can be found at the websites themselves, or in the linked article for some of the more notable ones. This article is not all-inclusive or necessarily up to date. It does not review or endorse any wiki farm, nor does it include any advertising hyperbole. See the external links at the end for more info, reviews, forums, etc.. The Alexa traffic rankings are not accurate for those wiki farms that allow some of their hosted wikis to have separate domain names. In those cases there may be some additional Alexa rankings listed below for some of the larger individual wikis in a wiki farm. The Wikis are normally provided with a standard layout, or a choice of layouts, usually known as skins. Some wiki farms allow the layout to be customised using cascading style sheets (css).

Wiki farm URL Alexa[2] Cost? Ad? Content license @wiki [2] &0000000000170000.000000170,000 free yes BluWiki [3] &0000000000085000.00000085,000 free no GFDL BrainKeeper [4] &0000000000550000.000000550,000 nonfree ? BusinessWiki [5] &0000000000012000.00000012,000 Free (3 users) / Paid (14 days trial) no GPL Central Desktop [6] &0000000000025000.00000025,000 ? ? ClearWiki [7] &0000000000450000.000000450,000 Free/Paid  ? Confluence Hosted [8] &0000000000030000.00000030,000 Paid[3] ? CustomerVision BizWiki [9] &0000000001600000.0000001,600,000 Paid ? EditMe [10] &0000000000110000.000000110,000 Paid ? EditThis.info [11] &0000000000090000.00000090,000 free text eTouch SamePage [12] &0000000000450000.000000450,000 Paid ? eurekster swicki [13] GROU.PS SuperWiki [14] &0000000000064000.00000064,000 Free No Any HelpingStudents.org [15] &0000000005300000.0000005,300,000 Free/paid ? License Hive Wiki [16] &0000000002500000.0000002,500,000 free ? HOAwiki.com [17] &0000000002500000.0000002,500,000 Paid no TikiWiki, customized for community associations, several packages to choose from. Intodit [18] &0000000000350000.000000350,000 Free AS MojWiki [19] &0000000004300000.0000004,300,000 Free AS  MyFreeWiki (en, fr) [20] &0000000002000000.0000002,000,000 free no User Choice Netcipia [21] &0000000000850000.000000850,000 Free[4] no nexdo(formerly Partnertext) [22] &0000000007100000.0000007,100,000 Free/paid  ? Oddwiki [23] &0000000000500000.000000500,000 Free ? On-wiki [24] &0000000000700000.000000700,000 Free yes OpenTeams [25] &0000000002300000.0000002,300,000 Paid[5] ? Ourproject.org [26] &0000000000190000.000000190,000 free no Copyleft (choice of Creative Commons, GNU FDL, other licenses) PAUX [27] &0000000008500000.0000008,500,000 Free/paid ? Copyleft license PBwiki [28] &0000000000003000.0000003,000 Free/paid yes PicoWiki [29] &0000000001500000.0000001,500,000 Free/donationware - for personal wikis optimized for iPhone and smartphones no user choice ProjectForum [30] &0000000000750000.000000750,000 Paid ? ProjectLocker [31] &0000000001900000.0000001,900,000 Paid ? Referata [32] &0000000001200000.0000001,200,000 Free/paid No User choice SeedWiki [33] &0000000000340000.000000340,000 Free/paid no SnoutHold Cospire [34] &0000000001500000.0000001,500,000 Free  ? Swirrl [35] &0000000001600000.0000001,600,000 Free/Paid no Terms Of Service Uwiki.com [36] &0000000007600000.0000007,600,000 Free ? ViaWiki [37] &0000000005300000.0000005,300,000 Free/paid. FREE plan includes 25 megabytes of storage and a maximum of 5 users. GoogleAd on free accounts Wetpaint [38] &0000000000002000.0000002,000 Free/Paid AS Creative Commons Wik.is [39] &0000000000070000.00000070,000 Free/paid ? Wikia [40] &0000000000000300.000000300 Free yes GFDL Wikidot [41] &0000000000004000.0000004,000 Free no By default Creative Commons, GNU FDL, other licenses as requested Wikihost.org [42] &0000000000190000.000000190,000 Free yes By default Creative Commons, others as needed Wiki-site.com [43] &0000000000120000.000000120,000 Free/paid AS Wiki creators can set their own Wikispaces [44] &0000000000004500.0000004,500 Free/paid Yes-No Choice of Creative Commons, GNU FDL, other licenses Wiki Spot [45] &0000000000450000.000000450,000, &0000000000096000.00000096,000 Free[6] no User choice, default Creative Commons Attribution WikyBlog.com [46] &0000000000550000.000000550,000 Free ? Any, integrated Creative Commons licenses XWiki [47] &0000000000200000.000000200,000 Free/paid no Any Russian wiki community [48] &0000000002200000.0000002,200,000 negotiatable ? negotiatable YourWiki [49] &0000000002462000.0000002,462,000 Free and Premium AS GFDL Wiki farm URL Alexa[7] Cost? Ad? Content license External links Wiki Farms. List of wiki farms from WikiWikiWeb (c2.com), the original wiki. WikiMatrix. Comparison of Wiki Farms. There is also a forum there with reviews, etc. WikiIndex on WikiFarms. WikiIndex on WikiHosting. WikiIndex on WikiBlogFarms. Wiki farms at the Open Directory Project odd-wiki-hive / hive-wiki: hive-list About.com wiki reviews. About.com reviews a couple of the more popular wikis. mw:WYSIWYG editor - WYSIWYG editing and software on some wiki farms. v • d • eWikis Types Personal · Bliki · Semantic · Structured · Corporate · Peer-to-peer · Mobile Components Software · Application · Wikitext · InterWiki Lists Wikis · Software Comparisons Farms · Software PBwiki, Socialtext, Wetpaint, and Wikia are popular examples of such services. For more information, see List of wiki farms. Note that free wiki farms generally contain advertising on every page. Mobile wiki From Wikipedia, the free encyclopedia Jump to: navigation, search A mobile wiki is a wiki that possesses a user interface that is expressly, if not exclusively accessible and usable through a web-browsing mobile device. It is different from a wiki that is simply designed to be read or viewed from a mobile device in that a mobile wiki's user interface is designed for the typing and submission of wikitext from the mobile device.

[edit] List of mobile wikis PicoWiki Miki Pocket RikWik[1] iTW, a mobile version of TiddlyWiki A weblog recording your non-Wikipedia activities Extensive discussion not related to Wikipedia Excessive personal information (more than a couple of pages) unrelated to Wikipedia Extensive personal opinions on matters unrelated to Wikipedia, wiki philosophy, collaboration, free content, the Creative Commons, etc. Personal information of other persons without their consent Advertising or promotion of a business or organization unrelated to Wikipedia (such as purely commercial sites or referral links) Extensive self-promotional material that is unrelated to your activities as a Wikipedian Other non-encyclopedic related material Polemical statements unrelated to Wikipedia; in particular, statements attacking or vilifying groups of editors or persons are generally considered divisive and removed, and reintroducing them is often considered disruptive. Material that can be viewed as attacking other editors, including the recording of perceived flaws. The compilation of factual evidence (diffs) in user subpages, for purposes such as preparing for a dispute resolution process, is permitted provided the dispute resolution process is started in a timely manner. Users should not maintain in public view negative information on others without very good reason. Games, roleplaying sessions, and other things pertaining to "entertainment" rather than "writing an encyclopedia", particularly if they involve people who are not active participants in the project. (cite as WP:UP#Games) (compare Category:Wikipedia games and Category:Wikipedia Word Association.) Communications with people uninvolved with the project or related work Images which you are not free to use (usually fair use images; see below) Categories and templates intended for other usage, in particular those for articles and guidelines User talk pages should not redirect unless the user is indefinitely blocked.

[edit] References ^ Pocket RikWik: A Mobile Wiki Supporting Online and Offline Collaboration F6 moves to the next pane. Immortal Woman He Her lotus flower improves one's health, mental and physical. She is depicted holding a lotus flower,and sometimes with the musical instrument known as Shēng (笙), or a fènghuáng bird to accompany her. She may also carry a bamboo ladle or fly-whisk.

Royal Uncle Cao He is shown in the official's court dress with a jade tablet. Sometimes he holds castanets.

Iron-Crutch Li His characteristic emblems are the gourd bottle which identifies him as one of the Eight Immortals and also his iron crutch. A vapour cloud emanates from the gourd, and within it is the sage's hun ([soul ]); which may be depicted as a formless shape or as a miniature double of his bodily self

Lan Caihe

Lan Caihe (藍采和; pinyin: Lán Cǎihé; Wade-Giles: Lan Ts'ai-ho) is the least defined of the Eight Immortals. Lan Caihe's age and sex are unknown. Lan is usually depicted in sexually ambiguous clothing, but is often shown as a young boy or girl carrying a bamboo flower basket.[1] Stories of Lan's behaviour are often bizarrely eccentric. Some sources dress Lan Caihe in a ragged blue gown, and refer to him as the patron immortal of minstrels. In another tradition, Lan is a female singer whose song lyrics accurately predict future events.[2]

Lü Dongbin TaoiShangqing · LingbaoLǚ Dòngbīn (呂洞賓) (spelled Lu Tung-Pin in Wade-Giles) is a Chinese deity/Immortal revered by Daoists/Taoist. Lǚ Dòngbīn is the most widely known of the group of deities known as the Eight Immortals and hence considered by some to be the de facto leader. (The formal leader is said to be Zhongli Quan or sometimes Iron-Crutch Li.) He is also considered to be one of the earliest masters of the tradition of Neidan, or Internal alchemy. His name is Lü Yán, with Yán (巖 or 岩 or 喦) being the given name. Dòngbīn is his courtesy name. He is called Master Pure-Yang (純陽子 Chunyang Zi), and is also called Lü the Progenitor (呂祖 lü zŭ) by some Daoist. He was born in Jingzhao Prefecture (京兆府 Jīngzhào Fŭ) around 796 C.E. during the Tang Dynasty. He is depicted in art as being dressed as a scholar and he often bears a sword on his back that dispels evil spirits.When he was born, a fragrance allegedly filled the room. He was very intelligent since childhood. According to one story, still unmarried by the age of 20, Lü twice tried to take the top-level civil service exam to become an official, but did not succeed.The legend has it that one night when Lü Yan was in Chang'an or Handan (邯鄲 Hándān), he dozed off as his yellow millet was cooking in a hotel. He dreamed that he took the imperial exam and excelled, and thus was awarded a prestigious office and soon promoted to the position of vice-minister (侍郎). He then married the daughter of a prosperous household and had a son and a daughter. He was promoted again to be the prime minister. However, his success and luck attracted jealousy ofothers, so he was accused of crimes that caused him to lose his office. His wife then betrayed him, his children were killed by bandits, and he lost all his wealth. As he was dying on the street in the dream, he woke up. Although in the dream, eighteen years had passed, the whole dream actually happened in the time it took his millet to cook. The characters from his dream were actually played by Zhongli Quan in order to make him realize that one should not put too much importance on transient glory and success. As a result, Lü went with Zhongli to discover and cultivate the Dao/Tao. This dream is known as "Dream of the Yellow Millet" (黃粱夢 Húang Líang Mèng) and is described in a writing compiled by Ma Zhiyuan (馬致遠 Mă Zhìyǔan) in Yuan Dynasty. In volume 82 of Song's Li Fang (李昉 Lǐ Fǎng)'s Extensive Records of Taiping (《太平廣記》), an earlier version of the story, Lü Dongbin was replaced by Student Lu (盧生 Lu Sheng), and Zhong li Quan by Elder Lü (呂翁 Lǚ wēng). The exact age of Lü Yan when this incident occurred varies in the tellings, from 20 years of age to 40. Lü Dongbin is usually portrayed as a scholarly, clever man with a genuine desire to help people obtain wisdom/enlightenment and to learn the Tao. However, he is often portrayed as having some character "flaws", not an uncommon theme for the colorful Taoist immortals, all of whom in general have various eccentricities: He is said to be a ladies man, even after (or only after) becoming an immortal - and for this reason he is generally not invoked by people with romantic problems. This may also relate to some of the Taoist sexual arts. He is portrayed as having bouts of drunkenness, which was not uncommon among the often fun-loving Eight Immortals. This also parallels several Taoist artists renown for their love of drinking. One story relates that early on after becoming immortal, he had a strong temper as a "young" Immortal, even deforming a river bank in a bout of anger. Lü Dongbin was once taught by his teacher Zhongli Quan an alchemy method that could turn ordinary stones to some kind of gold, which could be used as currency in ancient China. But this kind of gold will usually turn back to stone in about five hundred years. Lü didn't use this method because he felt it could be unfair to the person who gets the gold five hundred years later. This is usually seen as illustrating his understanding of the Tao and his ethics. Zhongli Quan is supposed to have expressed admiration for his student to come to such a conclusion. Lü's teacher Zhongli Quan became an immortal and was about to fly to heaven, while saying to Lü that if he kept practicing the Tao he would also be able to fly to heaven himself some day. Lü Dongbin replied to his teacher that he'll fly to heaven only after he enlightens all the sentient beings on earth (another story says all his relatives). According to the book "The Eight Immortals Achieving the Tao (《八仙得道摶》)," in his previous incarnation, Lü Dongbin was a Taoist master and the teacher of Zhongli Quan. Since the Northern Song Dynasty, there have been many stories and legends that are connected to Lü Dongbin. The stories were usually about Lü helping others to learn the Tao. According to the official History of the Song Dynasty (《宋史》), Lü was seen several times visiting the house of Chen Tuan (陳摶), who was believed to be the first person to present to the public the Taijitu. The kindness of Lü Dongbin is demonstrated in the Chinese proverb "dog bites Lü Dongbin" (狗咬呂洞賓 gŏu yăo Lǚ Dòngbīn),which means an inability to recognize goodness and repay kindness with vice. Some say that the original proverb should actually be "苟杳呂洞賓，不識好人心," stemming from a story about the friendship between Gou Miao (苟杳) and Lü Dongbin, who both did for the other great favors, each of which seemed like a disservice initially, signifying the importance of having faith in one's friends. According to Richard Wilhelm, Lü was the founder of the School of the Golden Elixir of Life (Jin Dan Jiao), and originator of the material presented in the book "Tai Yi Jin Hua Zong Zhi" (《太一金華宗旨》), or The Secret of the Golden Flower.Lü is also a very productive poet. His works were collected in the "Quan Tang Shi" (《全唐詩》 Complete Tang Dynasty Poetry ). According to the Taoist book "History of the immortals" (《歷代神仙通鑒》), Lü is the reincarnation of the ancient Sage-King "Huang-Tan-Shi" (皇覃氏). Immortal Woman He · Royal Uncle Cao · Iron-crutch Li · Lan Caihe · Lü Dongbin · Han Xiang · Elder Zhang Guo · Zhongli Quan. Health god.

Han Xiang One of the Eight Immortals, Philosopher Han Xiang (韓湘子 in pinyin: hán xiāng zi) or Han Xiang Zi, in Wade-Giles as Han Hsiang Tzu, was born Han Xiang during the Tang Dynasty, and his courtesy name is Qingfu (清夫 qīng fū). He is said to be the nephew or grandson of Han Yu, a prominent statesman of Tang Court. Han Xiang studied Daoism under Lü Dongbin. Once at a banquet by Han Yu, Han Xiang persuaded Han Yu to give up a life of officialdom and to study Dao with him. But Han Yu was adamant that Han Xiang should dedicate his life to Daoism instead of Confucianism, so Han Xiang demonstrated the power of the Dao by pouring out cup after cup of wine from the gourd without end. Because his flute gives life, Han became a protector of flautists.

Elder Zhang Guo Elder Zhang Guo was a Taoist occultist-alchemist (方士) who lived as a hermit on Mount Tiáo (條山) in the Heng Prefecture (恒州 Héngzhōu) during the Tang Dynasty. By the time of Empress Wu, he claimed to be several hundred years old. A strong believer in the magic of necromancy, he also declared that he had been Grand Minister to the Emperor Yao during a previous incarnation. [2] Zhang Guo Lao also had a love for wine and winemaking. He was known to make liquor from herbs and shrubs as a hobby. Other members of the Eight Immortals drank his wine, which they believed to have healing or medicinal properties. He was also known to be a master of Taoist Breath or Qigong and could go without food for days, surviving on only a few sips of wine.[3] He was the most eccentric of the eight immortals, as one can see from the kung fu style that was dedicated to him. The style includes moves such as delivering a kick during a back flip or bending so far back that your shoulders touch the ground. He was known to be quite entertaining, often making himself invisible, drinking off of poisonous flowers, plucking birds from the sky, as well as wilting flowers simply by pointing in their direction, while in the presence of Emperors. [4]Zhang Kuo Lao appear frequently in Chinese paintings and sculpture, either with the Eight Immortals or alone, and, like the other immortals, can seen in many different common artistic mediums and everyday objects. He can be seen standing or seated, but is most often shown riding his white mule, which he is usally riding backwards. His emblem is a Yü Ku [5], or fish drum, which is a tube-shaped bamboo drum with two iron rods or mallets that he carries with him [6], or carrying a phoenix feather or a peach, to representing immortality.[7] Since he represents old age, in the Taoist Feng Shui tradition a picture or statue of Zhang Kuo can be placed in the home or bedroom of an elderly person to help bring them a long life and a good, natural death. [8] A picture of him on his mule offering a descendand to a newly wed couple can also be found in Daoist nuptial chapels.[9] Zhang Guo Lao was known for wandering between the Fen River & Chin territories during his lifetime and was known to travel at least a thousand li per day upon a white donkey or mule (Werner, 1986, p. 294). When his journey was finished, he folded his mule up and placed it in his pocket or a small box (Maspero, 1981, p. 162). When he wished to use the mule again, he poured water on it from his mouth and the mule regained its form.[10]Emperors of the T'ang dynasty (T'ai Tsung and Kao Tsung) often invited Zhang Guo Lao to court, but he always declined these invitations. Once, when asked by Empress Wu, he finally agreed to leave his hermitage. As he reached the gate of the Temple of the Jealous Woman, he died suddenly. His body was seen decomposing and being consumed by worms, but he was later seen, alive and well, on the mountains of Heng Chou in P'ing-yang Fu.[11] In the twenty-third year (A.D. 735) of the reign-period K'ai Yüan of the Emperor Hsüan Tsung of the Tang dynasty, Zhang Guo Lao was called to Lo-yang in Honan, and elected Chief of the Imperial Academy, with the honorable title of "Very Perspicacious Teacher". At this time, the famous Taoist Yeh Fa-shan was in great favor at Court, thanks to his skill in necromancy. When asked who this Zhang Guo Lao was, the magician replied, "I know, but if I were to tell your Majesty, I should fall dead at your feet, so I dare not speak unless your Majesty will promise that you will go with bare feet and bare head to ask Zhang Guo Lao to forgive you, in which case I should immediately revive."

Zhongli Quan Usually depicted with his chest and belly bare and holding a fan. Further reading Lai, T. C., The Eight Immortals (Swindon Book Co., 1972).

[edit] External links Wikimedia Commons has media related to: Eight Immortals The largest bronze 'Eight Immortals Crossing the Ocean' statue in the world. The Eight Immortals by W. Perceval Yetts (1916) in The Journal of the Royal Asiatic Society of Great Britain and Ireland pages 773-804 China Travel Guide - Penglai Eight Immortals Crossing the Sea Scenic Area Upaya (Sanskrit: उपाय upāya, "Expedient Means") [1] is a term in Mahayana Buddhism which comes from the word upa√i and refers to something which goes or brings you up to something (i.e., a goal). The term is often used with kaushalya (कौशल्य, "cleverness"); upaya-kaushalya means roughly "skill in means". Upaya-kaushalya is a concept which emphasizes that practitioners may use their own specific methods or techniques in order to cease suffering and introduce others to the dharma. The implication is that even if a technique, view, etc., is not ultimately "true" in the highest sense, it may still be an expedient practice to perform or view to hold; i.e., it may bring the practitioner closer to true realization anyway. The exercise of skill to which it refers, the ability to adapt one's message to the audience, is of enormous importance in the Pali Canon.[2]

Contents 1 Role and function of Upaya 2 Other images and examples 2.1 The empty fist 3 See also 4 Notes 5 References

[edit] Role and function of Upaya One consequence of this is that it is possible to endorse a form of Buddhist practice as viable while simultaneously critiquing its premises or contrasting it unfavorably to another, higher practice. In some Mahayana texts, such as the Lotus Sutra, this is used as a polemic device against prior Buddhist traditions; it is said that the Buddha gave them various upayas rather than revealing the ultimate truth, for which they were not ready.

Gregory (1999 : unpaginated) frames that the hermeneutical classification of Buddhism into schools of 'doctrinal classification' (Chinese: p'an-chiao) is "expedient means":

The doctrine of expedient means provided the main hermeneutical device by which Chinese Buddhists systematically ordered the Buddha's teachings in their classificatory schemes. It enabled them to arrange the teachings in such a way that each teaching served as an expedient measure to overcome the particular shortcoming of the teaching that preceded it while, at the same time, pointing to the teaching that was to supersede it. In this fashion a hierarchical progression of teachings could be constructed, starting with the most elementary and leading to the most profound.[3]

A famous story from the Lotus Sutra, often given as an example of upaya, is that of a man who comes home to find his house on fire and his children inside entertaining themselves with their favorite playthings. He calls out to his children to leave the house, but they do not believe it to be on fire, and they do not stop playing with the toys. Thinking about how he may use expedient means, the man tells his children that he has arranged for them to receive gilded carts and toy oxen to play with, and that these entertainments await just outside the gate of the house. Hearing this, the children then run from the burning house and are saved.

The most important concept in skill in means is the use, guided by wisdom and compassion, of a specific teaching (means) geared to the particular audience taught. Edward Conze, in A Short History Of Buddhism, says "'Skill in means' is the ability to bring out the spiritual potentialities of different people by statements or actions which are adjusted to their needs and adapted to their capacity for comprehension."

The concept of skillful is prominent in Mahayana Buddhism with regards to the actions of a bodhisattva. The idea is that a bodhisattva or practitioner may use any expedient methods in order to help ease the suffering of people, introduce them to the dharma, or help them on their road to nirvana. In chapter 25 of the Lotus Sutra, the Buddha describes how the Bodhisattva Avalokitesvara changes his form to meet the needs of the student. If a monk is needed, the Bodhisattva becomes a monk for example.

This doctrine is sometimes used to explain some of the otherwise strange or unorthodox behavior engaged in by Buddhist practitioners in certain extreme cases. In employing skillful means, it becomes theoretically possible that many seemingly proscribed practices, such as violence, theft, and sexuality could be seen as use of skillful means. The use of harsh violence to one's disciples has occasionally been used as a way of opening their eyes to the nature of self and suffering; an example is the story of a Zen priest who ended a conversation with a disciple by slamming shut a door on the disciple's leg, fracturing the leg and, according to the story, causing a deep insight in the disciple. There are a number of other stories of Buddhist saints and bodhisattvas taking part in fairly eccentric and unusual behaviors in the practice of skillful means.

The practices and rituals of Vajrayana Buddhism are also often interpreted as a process of skillful means. They are understood to be means whereby practitioners use the very misconceptions and properties of mundane existence to help themselves reach enlightenment.

[edit] Other images and examples

[edit] The empty fist Another common metaphor for upaya is that of "the empty fist." A father holds up his empty fist saying there is something inside it to get the attention of the crying children. Sometimes the fist is holding golden leaves to give the impression that something made of gold is held inside. This is a favorite image of Zen teachers as it eloquently expresses in image the reason behind the necessity for upaya, that is, sunyata, all component things are empty. From the Zen point of view an essential teaching of Buddhism is that all assertions of any kind, even the highest concepts of Buddhism itself such as the Trikaya, are simply expedient means to bring the hearer to the realization of emptiness. But because many people are afraid of emptiness or disdain the idea of emptiness, various upaya must be used to get the student's attention to focus on the essence of mind rather than upon the distractions of mind. Here's an example from the Record of Zen master Linji:

One asked: "What is the realm of the Three Eyes?" The master said: "I enter with you the realm of utter purity, wear the robe of purity and expound the Dharmakaya Buddha. Or we enter the realm of non-differentiation and expound the Sambhogakaya Buddha. Or again, we enter the realm of deliverance, wear the robe of radiance and speak of the Nirmanakaya Buddha. The realms of the Three Eyes depend on change. To explain it from the point of the Sutras and Treatises, the Dharmakaya is the fundamental. The Sambhogakaya and the Nirmanakaya are the functions. But as I see it, the Dharmakaya cannot expound (or comprehend) the Dharma. Thus an old master said: "The (Buddha's) bodies are set up with reference to meaning; The (Buddha's) realms are differentiated with reference to the bodies." The nature of the bodies and of the realms is clear; they are the temple of the Dharma, and so are only relative. "Yellow leaves in the empty fist to entice unweaned children." Spikes of water-chestnuts — what juice are you looking for in those dry bones? There is no Dharma outside the heart [i.e., mind], nor anything to find inside. So what are you looking for?[4]

[edit] See also Mindstream

[edit] Notes ^ upāya - religious concept Encyclopedia Britannica ^ ‘’It is true that the term translated 'skill in means', upaya-kausalya, is post-canonical, but the exercise of skill to which it refers, the ability to adapt one's message to the audience, is of enormous importance in the Pali Canon.’’ How Buddhism Began, Richard F. Gombrich, Munshiram Manoharlal, 1997, p. 17. Note; the term may occur in the Canon after all, see the Sangiti Sutta of the Digha Nikaya; found in Thus Have I Heard: the Long Discourses of the Buddha, tr M. Walshe, Wisdom Pubns, 1987, page 486. ^ Gregory, Peter N. (1999) Chinese Cultural Studies: Doctrinal Classification. Source: [1] (accessed: January 28, 2008) ^ Schloegl, Irmgard (1976). The Zen Teaching of Rinzai. Shambhala Publications, Inc.. pp. 34–35. ISBN 0-87773-087-3.

[edit] References Snellgrove, David (1987). Indo-Tibetan Buddhism: Indian Buddhists & Their Tibetan Successors (2 volumes). Boston, Massachusetts, USA: Shambhala Publications, Inc. ISBN 0-87773-311-2 (v. 1) & ISBN 0-87773-379-1 (v. 2) Pye, Michael (1978). Skilful Means - A concept in Mahayana Buddhism. London, UK: Gerald Duckworth & Co. Ltd. ISBN 0-7156-1266-2 Schroeder, John (2001) "Skillful Means: The Heart of Buddhist Compassion". University of Hawaii Press