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Free Reign is the band featuring DALLAS COWBOYS Offensive Linemen, Marc Colombo, Cory Procter and Leonard Davis. Free Reign has been branded 'Heavier than Metal' for their intense musical style as well as their intimidating stage presence. Already the subject of a massive media response including features on ESPN, NFL Network and in Sports Illustrated among many others, its now time for the Music Press to embrace this talented and once in a lifetime band. Free Reign will make the music world stand up and take notice as they unleash their high octane fueled, intense brand of Modern Metal.
photo courtesy: Leslie Spurlock - LeslieSpurlock.com
Free Reign is the band featuring DALLAS COWBOYS Offensive Linemen, Marc Colombo, Cory Procter and Leonard Davis. Free Reign has been branded 'Heavier than Metal' for their intense musical style as well as their intimidating stage presence. Already the subject of a massive media response including features on ESPN, NFL Network and in Sports Illustrated among many others, its now time for the Music Press to embrace this talented and once in a lifetime band. Free Reign will make the music world stand up and take notice as they unleash their high octane fueled, intense brand of Modern Metal.
History
Towards the end of the Hundred Years War (1337-1453) reigned in France a great poverty and famine. The treaty of Arras [1] made in 1435, although an end to the war between the Burgundian Netherlands and France, but the effects in subsequent years remained significant. This famine took Beaune alone at three-quarters of the population lives.
In light of this situation, decided Nicolas Rolin, chancellor of the Duke of Burgundy Philip the Good, and his wife Guigone de Salins on August 4, 1443 to provide a hospital for the poor. There was doubt about the location beforehand between Autun and Beaune. The choice finally fell on the last because of the location and the lack of a religious order in the city.
On January 1, 1452, the first patient was cared for at the center. The elderly, the disabled, orphans, the sick, pregnant women and the poor had from the Middle Ages through the 20th century, free admission. Rolin founded in 1459 by the order HOSPITALIERES Sœurs de Beaune, which combine a monastic life with the assistance to the poor. For centuries, the Hôtel-Dieu was their work and residence.
Towards the end of the Hundred Years War (1337-1453) reigned in France a great poverty and famine. The treaty of Arras [1] made in 1435, although an end to the war between the Burgundian Netherlands and France, but the effects in subsequent years remained significant. This famine took Beaune alone at three-quarters of the population lives.
In light of this situation, decided Nicolas Rolin, chancellor of the Duke of Burgundy Philip the Good, and his wife Guigone de Salins on August 4, 1443 to provide a hospital for the poor. There was doubt about the location beforehand between Autun and Beaune. The choice finally fell on the last because of the location and the lack of a religious order in the city.
On January 1, 1452, the first patient was cared for at the center. The elderly, the disabled, orphans, the sick, pregnant women and the poor had from the Middle Ages through the 20th century, free admission. Rolin founded in 1459 by the order HOSPITALIERES Sœurs de Beaune, which combine a monastic life with the assistance to the poor. For centuries, the Hôtel-Dieu was their work and residence.
The courtyard
The courtyard (French: Cour d'Honneur, the courtyard of honor) is rectangular and includes a cast iron water well in Gothic style. The courtyard opens to the various buildings with their multicolored roofs, typical of Burgundy monuments. These tiles are made of baked earth with an enamel coating. The main building with the large ward, IMEC is the only exception. These tiles have four colors (red, brown, yellow and green) to form geometric patterns. The motive is not the original. The roofs were herlegd between 1902 and 1907 by Louis Sauvageot which used personal motives, because the original was lost. The north, east and west are at ground level and on the first floor gallery. The ground floor consists of stone columns above are used wooden columns. The many dormers counting countless wooden and iron-made decorations.wp
Raldorf Reigns Supreme in Bang Saen
Thailand Super Series
“If we learn from each success, and each failure, and improve ourselves through this process, then at the end, we have fulfilled our potential and performed well”
Ferdinand Porsche
After the dramatic events that unfolded of Rounds One & Two of the Thailand Super Series in Buriram, it was now time to get to the grips with tight twisty streets of Bang Saen in Chonburi.
The Bang Saen street race is like no other in Thailand, a favourite of the drivers where concentration is vital to keep you out of the unforgiving walls. This quiet little fishing village comes alive for one week as teams from across the globe join the event and are cheered on by in excess of 200,000 spectators over the course of the week.
Before any thoughts of Bang Saen began, the UNIXX – TR-Motorsport had held a test day at the Bira International Circuit on the outskirts of Pattaya. The purpose of this test was to confirm that the fuel pressure problems that arose in Buriram were now fixed and to give Thomas, The Danish Dynamo much-needed track time in the Porsche 997.
The team completed over 70 laps with no issues to report and Thomas, although very tired felt a lot more comfortable with the car and its setup. A sterling job by the B-Quik Racing Mechanics, who, after Buriram worked tirelessly to replace numerous parts associated with fuel pressure.
Free Practice
The Team arrived in Bang Saen early in the week to begin preparations and everything was looking good for the weekend ahead. Due to the extra busy schedule this year the GTM & GTM+ Cars would share Free Practice with the GTC class which resulted in a very heavily congested track. Thomas struggled to find the space for a clean lap as the faster GTM cars passed him around the circuit so he decided to complete just three race pace laps before pulling into the pits to make adjustments to the setup and prepare for session two. Even though the track resembled a busy Friday in Bangkok, Thomas still set a very credible time of 1.47.131 putting him 2nd in class.
Session two was a vast improvement on the first session, after a few tweaks to the setup Thomas ventured out early to try and find some clean air and managed to get 7 competitive laps completed, a quick dash to the pits to make some minor adjustments followed by 3 more laps left Thomas with a fastest time 1.43.804 in the GTC Class.
Qualifying
After the data from Free Practice was analysed it was apparent that Pole Position was well within the reach of the team, it would all depend on if Thomas could get a clean lap and the safety car wasn't deployed which could shorten or even end the session. Again Thomas ventured out early to try to gain an advantage and it seemed to have worked until a few slower cars on the track hampered his first few attempts, however, as the session progressed Thomas found himself in space and set a blistering lap of 1.43.355 breaking the lap record and putting the car firmly in Pole Position for Races 1 & 2.
Race 1
Thomas, well known for his good starts delivered once again making the perfect getaway up the main straight. Although Thomas seemed to have everything under control he had to keep pushing as the second place driver and Team Mate Khun Pete in the Porsche GT4 was now setting fastest laps and was beginning to gain on the #29 Porsche. Thomas responded by setting fastest laps himself and a new lap record of 1.42.766 as he hurtled around the street circuit and increased his lead. Even when the inevitable safety car appeared and bunched the field up, the chasing cars could do nothing to catch the Porsche. Thomas gave a masterclass in precision driving around the beach resort hitting every apex perfectly and following the optimum line with every lap. The victory came at a canter and with it 20 vital points in the race for the drivers' championship. Team Mate Khun Pete, followed up with a second place to help the Porsche duo also claim the Team Trophy for Race 1.
Race 2
Due to the success in Race 1, an extra 30 kgs were added to the car this was on top of the 25 that had already been added due to the results in Buriram, this totalled an extra 55 kgs making the car a lot trickier to handle and leaving absolutely no room for error. A fresh set of Yokohama tires were put on the car to help increase the grip and try to negate the effects of the extra weight. Another trademark start from Thomas left with him a small gap from the second place Toyota driven by Khun Manat. The extra weight was causing the car to slide this allowed Khun Manat to close each time and forcing Thomas to push that bit more. The safety car was deployed, again bunching up the field leaving Thomas under pressure from the Toyota, however, as the lights went green once more Thomas was able to manage the gap all the way to the chequered flag and claim another 20 points. Thomas again set the fastest lap of the race albeit nearly one second slower than his lap in Race 1 due to the extra weight.
Standings
After the stunning performance in the Beach Resort of Bang Saen Thomas and the team are now just 2 points behind Khun Manat in the race for the Driver’s Championship and are leading the Team Championship by 11 points from Team Toyota. There are now 4 races left with a maximum of 80 points to race for so everything is wide open and promises to be a very exciting climax to the Thailand Super Series 2017. UNIXX – TR-Motorsport will next be in action at the Chang International Circuit in Buriram for Rounds 5 & 6 of the Thailand Super Series August 17-20.
For more information on the team visit www.tr-motorsport.com and follow them on Facebook, search TR Motorsport Thailand. For Race footage and other videos from the team check out their very own YouTube channel search TR Motorsport.
Suspended Animation Classic #952 First published March 16, 2007 (#11) (Dates are approximate)
Spider-Man: Reign
By Mark Allen
Spider-Man: Reign, issues 1 through 4, published by Marvel Publishing, Inc., 48 pages, $3.99.
The future is bleak. New York City has become a police state, the people’s rights have been stolen, the “news” is only what local government wants the people to hear, and superheroes have been outlawed and become extinct. That’s the setting in a very dark story from Marvel entitled Spider-Man: Reign, written and drawn by Kaare Andrews, with an art assist by Jose Villarrubia.
Heavily influenced by Frank Miller’s futuristic Batman story from the ‘80's, this tale puts an aged Peter Parker back into costume to face an old villain who’s pulling all the strings from behind the scenes.
The good: Andrews treats the reader to interesting future versions of Peter Parker and his long-time employer/antagonist, J. Jonah Jameson. The interaction between the two characters is also intriguing, and long-time fans will appreciate the role Jameson plays in the reappearance of Parker’s alter ego.
There is also a satisfying resolution to the story that speaks of mankind’s need for freedom. And, for those who have so long been privy to this character’s angst, there is Peter Parker’s victory over the decades-long crushing guilt over the death of loved ones. That’s good stuff in the area of character development.
The bad: I wasn’t impressed with the derivative nature of the story. The art, the tone, the entire “feel” is “Dark Knight” via comics fans’ favorite wall-crawler. Granted, Kaare Andrews’ pacing and storytelling are highly evolved and entertaining. And I can sympathize with the desire to pay homage to a creator who left such a big impression on the medium. After all, creators are fans, just like you and I. However, I wonder if this work will be remembered more for Andrews’ own unique style and vision, or that of a man he admired. I believe it’s a fair question.
Spider-Man: Reign is recommended for mature readers due to violent imagery. Find it at comics shops and online retailers and auctions.
Reign -- "The Siege" -- Image Number: RE221b_0378.jpg -- Pictured: Caitlin Stasey as Kenna -- Photo: Christos Kalohorides/The CW -- é 2015 The CW Network, LLC. All rights reserved.
Gautama Buddha, also known as Siddhārtha Gautama,[note 3] Shakyamuni,[note 4] or simply the Buddha, was a sage[3] on whose teachings Buddhism was founded.[web 2] He is believed to have lived and taught mostly in eastern India sometime between the sixth and fourth centuries BCE.[4][note 5]
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in an era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of our age.[note 6] Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the Sramana (renunciation) movement[5] common in his region. He later taught throughout regions of eastern India such as Magadha and Kośala.[4][6]
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era in India during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajatshatru who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain teacher.[7] Apart from the Vedic Brahmins, Buddha's lifetime coincided with the flourishing of other influential sramana schools of thoughts like Ājīvika, Cārvāka, Jain, and Ajñana. It was also the age of influential thinkers like Mahāvīra, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints Buddha most certainly must have been acquainted with and influenced by.[8][9][note 7] There is also evidence to suggest that the two masters, Alara Kalama and Udaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques.[10] While the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true,[11] most scholars do not consistently accept all of the details contained in traditional biographies.[12][13]
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE.[1][14] More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death.[1][15][note 5] These alternative chronologies, however, have not yet been accepted by all historians.[20][21][note 9]
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE.[23] It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch.[23] According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in Kapilavastu, which may either be in present day Tilaurakot, Nepal or Piprahwa, India.[note 1] He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagara.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One edict of Emperor Ashoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edict mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Mauryan era and which may be the precursors of the Pāli Canon.[34][note 11] The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Kharoṣṭhī script and the Gāndhārī language on twenty-seven birch bark scrolls, and they date from the first century BCE to the third century CE.[web 10]The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā.[35] Of these, the Buddhacarita[36][37][38] is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE.[35] The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE.[39] The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE.[39] The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra,[40] and various Chinese translations of this date between the 3rd and 6th century CE. Lastly, the Nidānakathā is from the Theravāda tradition in Sri Lanka and was composed in the 5th century CE by Buddhaghoṣa.[41]
From canonical sources, the Jātakas, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts.[42] The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from Tuṣita Heaven into his mother's womb.Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supramundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma".[43][44][45] Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:[46]
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.
The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist.[47] British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure.[48] Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.[11]The Buddhist tradition regards Lumbini, present-day Nepal, to be the birthplace of the Buddha.[49][note 1] He grew up in Kapilavastu.[note 1] The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India,[32] or Tilaurakot, present-day Nepal.[50] Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.[50]
Siddharta Gautama was born as a Kshatriya,[51][note 13] the son of Śuddhodana, "an elected chief of the Shakya clan",[4] whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Queen Maha Maya (Māyādevī) and Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side,[53][54] and ten months later[55] Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak.[56] Buddha's birth anniversary holiday is called "Buddha Purnima" in Nepal and India as Buddha is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great holy man.[57] By traditional account,[which?] this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man.[57] Kaundinya (Pali: Kondañña), the youngest, and later to be the first arahant other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.[58]
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Solar Dynasty of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition.[59] The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic.[60] The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the Shramana-type Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.[61]Siddhartha was brought up by his mother's younger sister, Maha Pajapati.[62] By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account,[which?] she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.[62]According to the early Buddhist texts,[web 11] after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way[web 11]—a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta.[web 11] In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata.[web 12] Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.[web 12]
Following this incident, Gautama was famously seated under a pipal tree—now known as the Bodhi tree—in Bodh Gaya, India, when he vowed never to arise until he had found the truth.[70] Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment.[70][web 13] According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths",[web 13] which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states,[web 13] or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) — a scripture found in the Pāli and other canons — immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan — who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.
The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.Dhyana and insight[edit]
A core problem in the study of early Buddhism is the relation between dhyana and insight.[82][95][84] Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36.[85][81][82]
Dynasty 11, earlier reign of Mentuhotep II
(ca. 2051-2030 B.C.)
Painted limestone
From Thebes, Deir el-Bahri
Metropolitan Museum of Art
NYC
Freedom Reigns Clothing & Jewelery shoot.
Soft box camera left w/ 580exII
Bare 580exII behind models head
Canon 5d w/ ste2
"Project Reign"
- a photo series inspired by the CW's period drama, Reign, which centers on the life of Mary, Queen of Scots and her marriage to Francis Valois, King of France.
Title : Bagh-e Fin
Other title : Bagh-i Fin; Fin Garden
Date : 1571-1629 (construction) 1797-1834 (reconstruction)
Current location : Kashan, Esfahan, Iran
Description of work : The Bagh-e Fin was developed during the reign of the Safavid ruler Shah Abbas I (1571-1629) on the route to his new capital at Isfahan. Contained within massive enclosure walls and laid out on a series of low terraces, the garden follows a quadripartite chahar bagh scheme divided by the crossing of two watercourses which also line the perimeter of the garden. The crossing is marked by a two-story pavilion, while garden spaces and pathways fill the space. An additional watercourse, running adjacent to the central one, emanates from a small, but elaborately painted, pool house. The paintings date to the reign of the Qajar ruler Fath Ali Shah (1797-1834), who also replaced most of the earlier buildings. The water is delivered by a qanat (underground irrigation canal) and is forced through numerous fountains by gravity. Various hammams (bathhouses), residences, and a museum line the sides. It was declared a national monument in 1935 and has since undergone extensive repairs. (Sources: Hobhouse, Penelope. Gardens of Persia. Kales Press, 2004; Faghih, Nasrine and Amin Sadeghy. "Persian Gardens and Landscapes" Architectural Design 82.3, 2012, pp. 38-51.)
Description of view : Main room of the Qajar bathhouse with domed ceilings supported by stone pillars. The lower walls are covered in decorative tilework, while the upper walls and ceiling are white-plastered and decorated with painted relief carving. Glass floor panels look down into subterranean structures below. A skylight is visible above the glass floor panels.
Work type : Architecture and Landscape
Style of work : Safavid; Qajar
Culture : Iranian (Islamic)
Materials/Techniques : Masonry
Glass
Source : Movahedi-Lankarani, Stephanie Jakle (copyright Stephanie Jakle Movahedi-Lankarani)
Date photographed : June 2009
Resource type : Image
File format : JPEG
Image size : 4000H X 3000W pixels
Permitted uses : This image is posted publicly for non-profit educational uses, excluding printed publication. Other uses are not permitted. alias.libraries.psu.edu/vius/copyright/publicrightsarch.htm
Collection : Worldwide Building and Landscape Pictures
Filename : WB2016-0075 Fin.jpg
Record ID : WB2016-0075
Sub collection : gardens
historic sites
garden structures
Copyright holder : Copyright Stephanie Jakle Movahedi-Lankarani