class @Environment
An environment is a container that holds all entities involved in the simulation.
class @Environment
The constructor expects you to pass it an object that contains all of its options. Uses presets if not specified.
constructor: (options = {}) ->
The population is a collection of entities within the current environment. All objects in the Array should respond to onTick().
@population = options.population ? []
Speed that the tick method will fire off at, in milliseconds.
@tickSpeed = options.tickSpeed ? 2000
A reference point that is incremented on every tick().
@date = 0
store current state so that reset() has a reference point of what the constructors parameters were.
@originalOptions = {@population, @tickSpeed}
return 'this'
@
tick: =>
The tick event is called by the simulation timer.
for entity in @population
try
notify each entity that they have been activated for this tick onTick() should fire off all time-based events for entities via custom logic
entity.onTick()
catch e
Gracefully handle objects that don't respond to onTick()
null
increment the date by 1 after the tick is completed
++@date
start: =>
clear the timerId if there was one set already.
delete @timerId if @timerId
TimerId is stored so that we can reference it to pause or stop later
@timerId = setInterval =>
@tick()
, @tickSpeed
return true if it stored the timerId, false otherwise
return true if @timerId >= 0
false
stop: ->
halts execution of the simulation. Does not alter state of environment.
clearInterval(@timerId)
true
reset: ->
Stops the simulation and brings things back to the way they were on instantiation
@stop()
@population = @originalOptions.population
@tickSpeed = @originalOptions.tickSpeed
@date = 0
true
populationSize: ->
dynamically indicates how many entities exist
@population.length
An Entity is anything that interacts with an environment.
class @Entity
constructor: (options = {}) ->
Ensure that an environment has been spcified for the entity in the options parameter..
try
@environment = options.environment
catch e
console.error 'Entities may not exist outside of an environment. You must specify the environment on instantiation.'
delete @
Ensure that the Entity actually gets put into said Environment.
try
@environment.population.push @
catch e
console.error 'Was unable to push entity into environment.'
delete @
Set the entities name and age, which are used for reference purposes.
@age = options.age ? 0
@name = options.name ? "Entity#{@environment.populationSize() + 1}"
Save these options to a variable so that I can implement a reset() method. Not yet implemented. Pull requests welcome ;-)
@options = {@age, @name, @environment}
onTick: =>
Increments the entities age by one on every tick. Make sure you call super if you override this in a derived classes.
++@age
Ensure that the Entity is removed from the population and deleted when no longer needed. Prevents the tick() event from calling old Entities.
destroy: ->
destroyThisIndex = @environment.population.indexOf(@)
@environment.population.pop(destroyThisIndex)
delete @


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This document is written in Vietnamese, with
Unicode Times font
Trường Bộ Kinh
Digha Nikaya12. Lohicca Sutta
To Lohiccatranslated by Bhikkhu Thanissaro
I have heard that on one occasion the Blessed One was on a wandering tour among the Kosalans with a large community of monks -- approximately 500 monks in all -- and arrived at Salavatika. Now at that time the brahmin Lohicca was reigning with feudatory rights over Salavatika -- together with its wealth, grass, timber, and grain -- through a royal grant bestowed by King Pasenadi Kosala. And at that time an evil viewpoint to this effect had arisen to him: "Suppose that a priest or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?"
Then Lohicca heard it said, "Gotama the contemplative -- the son of the Sakyans, having gone forth from the Sakyan clan -- on a wandering tour among the Kosalans with a large community of monks -- approximately 500 monks in all -- has arrived at Salavatika. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, and rightly self-awakened, consummate in knowledge and conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human and divine beings, awakened, blessed. He has made known -- having realized it through direct knowledge -- this world with its devas, maras, and brahmas, its generations with their contemplatives and priests, their rulers and common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So Lohicca said to Rosika the barber: "Come, dear Rosika. Go to Gotama the contemplative and, on arrival, ask whether he is free from illness and affliction, is carefree, strong, and living in comfort, saying: 'The brahmin Lohicca, Master Gotama, asks whether you are free from illness and affliction, are carefree, strong, and living in comfort.' And then say: 'May Master Gotama, together with the community of monks, consent to tomorrow's meal with the brahmin Lohicca.'"
Responding, "As you say, sir," to the brahmin Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, sat to one side. As he was sitting there, he said to the Blessed One, "The brahmin Lohicca, lord, asks whether the Blessed One is free from illness and affliction, is carefree, strong, and living in comfort. And he says, 'May the Blessed One, together with the community of monks, consent to tomorrow's meal with the brahmin Lohicca.'" The Blessed One consented through silence.
Then Rosika the barber, understanding the Blessed One's consent, rose from his seat, bowed down to the Blessed One, circumambulated him -- keeping him to his right -- and returned to the brahmin Lohicca. On arrival he said to him, "I have informed the Blessed One of your words, [saying,] 'The brahmin Lohicca, lord, asks whether the Blessed One is free from illness and affliction, is carefree, strong, and living in comfort. And he says, "May the Blessed One, together with the community of monks, consent to tomorrow's meal with the brahmin Lohicca."' And the Blessed One has consented."
Then, as the night was ending, the brahmin Lohicca had choice staple and non-staple foods prepared in his own home and then said to Rosika the barber, "Come, dear Rosika. Go to Gotama the contemplative and on arrival announce the time, [saying,] 'It is time, Master Gotama. The meal is ready.'"
Responding, "As you say, sir," to the brahmin Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, stood to one side. As he was standing there, he announced the time, [saying,] "It is time, lord. The meal is ready."
Then the Blessed One, having put on his robes early in the morning, carrying his bowl and outer robe, went together with a community of monks to Salavatika. Meanwhile, Rosika the barber was following right behind the Blessed One and said to him, "Lord, an evil viewpoint to this effect has arisen to the brahmin Lohicca: 'Suppose that a priest or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?' It would be good if the Blessed One would extract the brahmin Lohicca from this evil viewpoint."
"Perhaps that will be, Rosika. Perhaps that will be."
Then the Blessed One went to the brahmin Lohicca's home. On arrival, he sat down on a seat made ready. The brahmin Lohicca, with his own hand, served and satisfied the Blessed One and the community of monks with choice staple and non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, the brahmin Lohicca took a lower seat and sat down to one side. As he was sitting there, the Blessed One said to him, "Is it true, Lohicca, that an evil viewpoint to this effect has arisen to you: 'Suppose that a priest or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?'?"
"Yes, Master Gotama."
"What do you think, Lohicca. Don't you reign over Salavatika?"
"Yes, Master Gotama."
"Now, suppose someone were to say, 'The brahmin Lohicca reigns over Salavatika. He alone should consume the fruits and revenues of Salavatika, and not share them with others.' Would someone speaking in this way be a creator of obstacles for your subjects, or would he not?"
"He would be a creator of obstacles, Master Gotama."

"He would not be sympathetic for their welfare, Master Gotama."
"And in one not sympathetic for their welfare, would his mind be established in good will for them, or in animosity?"
"In animosity, Master Gotama."
"When the mind is established in animosity, is there wrong view or right view?"
"Wrong view, Master Gotama."
"Now, for one of wrong view, Lohicca, I tell you, there is one of two destinations: either hell or the animal womb.
"What do you think, Lohicca. Doesn't King Pasenadi Kosala reign over Kasi and Kosala?"
"Yes, Master Gotama."
"Now, suppose someone were to say, 'King Pasenadi Kosala reigns over Kasi and Kosala. He alone should consume the fruits and revenues of Kasi and Kosala, and not share them with others.' Would someone speaking in this way be a creator of obstacles for King Pasenadi's subjects -- you and others -- or would he not?"
"He would be a creator of obstacles, Master Gotama."

"He would not be sympathetic for their welfare, Master Gotama."
"And in one not sympathetic for their welfare, would his mind be established in good will for them, or in animosity?"
"In animosity, Master Gotama."
"When the mind is established in animosity, is there wrong view or right view?"
"Wrong view, Master Gotama."
"Now, for one of wrong view, Lohicca, I tell you, there is one of two destinations: either hell or the animal womb.
"So then, Lohicca, if anyone were to say, 'The brahmin Lohicca reigns over Salavatika. He alone should consume the fruits and revenues of Salavatika, and not share them with others,' he, speaking in this way, would be a creator of obstacles for your subjects. Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view. For one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. In the same way, if anyone were to say, 'Suppose that a priest or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?' -- he, speaking in this way, would be a creator of obstacles for those children of good family who, coming to the doctrine and discipline revealed by the Tathagata, attain the sort of grand distinction where they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship; and for those who ripen deva wombs for the sake of bringing about the deva state. Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view. For one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb.
"And if anyone were to say, 'King Pasenadi Kosala reigns over Kasi and Kosala. He alone should consume the fruits and revenues of Kasi and Kosala, and not share them with others,' he, speaking in this way, would be a creator of obstacles for King Pasenadi's subjects -- you and others. Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view. For one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. In the same way, if anyone were to say, 'Suppose that a priest or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?' -- he, speaking in this way, would be a creator of obstacles for those children of good family who, coming to the doctrine and discipline revealed by the Tathagata, attain the sort of grand distinction where they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship; and also for those who ripen deva wombs for the sake of bringing about the deva state. Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view. For one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb.
"Lohicca, there are these three sorts of teacher who are worthy of criticism in the world, and when anyone criticizes these sorts of teachers, the criticism is true, factual, righteous, and unblameworthy. Which three?
"There is the case where a certain teacher has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, not having attained that goal of the contemplative life, teaches his disciples, 'This is for your welfare. This is for your happiness.' His disciples don't listen, don't lend ear, don't put forth an intent for gnosis. They practice in a way deviating from the teacher's instructions. He should be criticized, saying, 'You, venerable sir, have not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Not having attained that goal of the contemplative life, you teach your disciples, "This is for your welfare. This is for your happiness." Your disciples don't listen, don't lend ear, don't put forth an intent for gnosis, and practice in a way deviating from the teacher's instructions. It's just as if a man were to pursue [a woman] who pulls away, or to embrace one who turns her back. I say that such a thing is an evil, greedy deed, for what can one person do for another?' This is the first teacher who is worthy of criticism in the world, and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, and unblameworthy.
"Then there is the case where a certain teacher has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, not having attained that goal of the contemplative life, teaches his disciples, 'This is for your welfare. This is for your happiness.' His disciples listen, lend ear, put forth an intent for gnosis, and practice in a way not deviating from the teacher's instructions. He should be criticized, saying, 'You, venerable sir, have not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Not having attained that goal of the contemplative life, you teach your disciples, "This is for your welfare. This is for your happiness." Your disciples listen, lend ear, put forth an intent for gnosis, and practice in a way not deviating from the teacher's instructions. It's just as if a man, neglecting his own field, were to imagine that another's field should be weeded. I say that such a thing is an evil, greedy deed, for what can one person do for another?' This is the second teacher who is worthy of criticism in the world, and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, and unblameworthy.
"Then there is the case where a certain teacher has attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, having attained that goal of the contemplative life, teaches his disciples, 'This is for your welfare. This is for your happiness.' His disciples don't listen, don't lend ear, don't put forth an intent for gnosis. They practice in a way deviating from the teacher's instructions. He should be criticized, saying, 'You, venerable sir, have attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Having attained that goal of the contemplative life, you teach your disciples, "This is for your welfare. This is for your happiness." Your disciples don't listen, don't lend ear, don't put forth an intent for gnosis, and practice in a way deviating from the teacher's instructions. It's just as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?' This is the third teacher who is worthy of criticism in the world, and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, and unblameworthy."
When this was said, the brahmin Lohicca said to the Blessed One, "But is there, Master Gotama, any teacher who is not worthy of criticism in the world?"
"There is, Lohicca, a teacher who is not worthy of criticism in the world."
"But which teacher, Master Gotama, is not worthy of criticism in the world?"
"There is the case, Lohicca, where a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.
"A householder or householder's son, hearing the Dhamma, gains conviction in the Tathagata and reflects: 'Household life is confining, a dusty path. The life gone forth is like the open air. It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?'
"So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.
"When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his virtue, he guards the doors of his senses, is possessed of mindfulness and alertness, and is content [for details, see DN 2]...
 After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.
"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.
"Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and there is extra left over for maintaining his wife. The thought would occur to him, 'Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and there is extra left over for maintaining my wife.' Because of that he would experience joy and happiness.
 He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually recovers from that sickness. He enjoys his meals and there is strength in his body. The thought would occur to him, 'Before, I was sick...Now I am recovered from that sickness. I enjoy my meals and there is strength in my body.' Because of that he would experience joy and happiness.
"Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe and sound, with no loss of property. The thought would occur to him, 'Before, I was bound in prison. Now I am released from that bondage, safe and sound, with no loss of my property.' Because of that he would experience joy and happiness.
"Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him, 'Before, I was a slave...Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.' Because of that he would experience joy and happiness.
"Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property. The thought would occur to him, 'Before, carrying money and goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe and sound, with no loss of my property.' Because of that he would experience joy and happiness.
"In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.
(The Four Jhanas)
"Quite withdrawn from sensual pleasures, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder -- saturated, moisture-laden, permeated within and without -- would nevertheless not drip; even so, the monk permeates...this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
"Furthermore, with the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, one-pointedness of awareness free from directed thought and evaluation -- internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates...this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
"And furthermore, with the fading of rapture, he remains in equanimity, mindful and alert, and physically sensitive of pleasure. He enters and remains in the third jhana, of which the noble ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates...this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
"And furthermore, with the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
(Insight Knowledge)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.' Just as if there were a beautiful beryl gem of the purest water -- eight faceted, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, red, white, or brown thread -- and a man with good eyesight, taking it in his hand, were to reflect on it thus: 'This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects. And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.' When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
(The Mind-made Body)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. Just as if a man were to draw a reed from its sheath. The thought would occur to him: 'This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.' Or as if a man were to draw a sword from its scabbard. The thought would occur to him: 'This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.' Or as if a man were to pull a snake out from its slough. The thought would occur to him: 'This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
(Supranormal Powers)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the modes of supranormal powers. He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes; in the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the modes of supranormal powers...He exercises influence with his body even as far as the Brahma worlds. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
(Clairaudience)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element. He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far. Just as if a man traveling along a highway were to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms. He would know, 'That is the sound of kettledrums, that is the sound of small drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the divine ear-element. He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
(Mind Reading)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. Just as if a young woman -- or man -- fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know 'blemished' if it were blemished, or 'unblemished' if it were not. In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion...a released mind as a released mind, and an unreleased mind as an unreleased mind. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
(Recollection of Past Lives)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes). He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there.  Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he recollects his manifold past lives in their modes and details. Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, 'I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I came back home.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the recollection of past lives. He recollects his manifold past lives...in their modes and details. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
(The Passing Away and Re-appearance of Beings)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. Just as if there were a tall building in the central square [of a town], and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square. The thought would occur to him, 'These people are entering a house, leaving it, walking along the streets, and sitting in the central square.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma...When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.
(The Ending of Mental Fermentations)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress...These are mental fermentations...This is the origination of fermentations...This is the cessation of fermentations...This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' Just as if there were a pool of water in a mountain glen -- clear, limpid, and unsullied -- where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress...These are mental fermentations...This is the origination of fermentations...This is the cessation of fermentations...This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy."
When this was said, the brahmin Lohicca said to the Blessed One: "Master Gotama, it's as if a man, having seized by the hair another man who was falling into the pit of hell, were to pull him up and set him on firm ground. In the same way, Master Gotama has pulled me up as I was falling into the pit of hell and has set me on firm ground. Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way Master Gotama has -- through many lines of reasoning -- made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the community of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life."
Source: Access-to-Insight, http://www.accesstoinsight.org/canon/digha/dn12.html
[Mục lục Trường Bộ Kinh][Trở về trang Thư Mục]


{% extends 'layouts/layout-bsa-design-system.html' %} {% set active = "community" %} {% set activesub = "Backlog" %} {% block pageTitle %} Start page template - NHS.UK prototype kit {% endblock %} {% block beforeContent %} {% include "includes/breadcrumbs__community.html" %} {% endblock %} {% block content %}
The Design System has an open backlog on GitHub. Anyone can propose, develop or contribute to new patterns and components, or improvements to existing ones.
To contribute, you can create and comment on an issue in GitHub.


All Projects (358)
Workflow
Show projects:
Quened
1 project$1500
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Wordpress theme
Symu.co$1500
Planning
4 projects$4100
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Landing page
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New website
Symu.co$1500 -
Dashboard
Symu.co$1500 -
Mobile App
Symu.co$1500
Design
4 projects$4100
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New Logo
Symu.co$1500 -
New webside
Symu.co$1500 -
New Website
Symu.co$1500 -
Dashboard
Symu.co$1500
Development
3 projects$4200
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Mobile App
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New Website
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Dashboard
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Testing
1 project$1500
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Completed
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Information about us
Pat’s Salmon Cookies
These cookies made into the shape of
a salmon that has just a hint of fishy goodness
Location
- Seattle
- Tokyo
- Paris
- Dubai
- Lima
hours open :
6:00 am - 7:00 pm
our sales page ^-^
These cookies made into the shape of a salmon that has just a hint of fishy goodness
Information about us
Pat’s Salmon Cookies
These cookies made into the shape of
a salmon that has just a hint of fishy goodness
Location
hours open :
6:00 am - 7:00 pm
Me and my family while we are eating our cookies
We have many shape style for our cookies
chinook style


Master Virgil:
Good. To become a Palus Knight, you must pass
two trials
in order. These trials test your skills and are also a rite of passage to become a true "Abyssal Knight."
Ask about the first trial


Agile Project Management
How agile methodologies can work for your software team
What is agile project management?
Agile project management is an iterative approach to managing software development projects that focuses on continuous releases and incorporating customer feedback with every iteration.
Software teams that embrace agile project management methodologies increase their development speed, expand collaboration, and foster the ability to better respond to market trends.
Here is everything you need to know to get started or refine your agile project management practices.
Agile project management articles
History
Stemming from Toyota's lean manufacturing concept of the 1940s, software development teams have embraced agile methodologies to reduce waste and increase transparency, while quickly addressing their customers' ever-changing needs. A stark change from waterfall project management that focuses on "big bang" launches, agile helps software teams collaborate better and innovate faster than ever before.
Traditional agile project management can be categorized into two frameworks: scrum and kanban. While scrum is focused on fixed-length project iterations, kanban is focused on continuous releases. Upon completion, the team immediately moves on to the next.
How scrum works
Scrum is a framework for agile project management that uses fixed-length iterations of work, called sprints. There are four ceremonies that bring structure to each sprint.
It all starts with the backlog, or body of work that needs to be done. In scrum, there are two backlogs: one is the product backlog (owned by the product owner) which is a prioritized list of features, and the other is the sprint backlog which is filled by taking issues from the top of the product backlog until the capacity for the next sprint is reached. Scrum teams have unique roles specific to their stake in the process. Typically there's a scrum master, or champion of the scrum method for the team; the product owner, who's the voice of the product; and the scrum team, who are often cross-functional team members in charge of getting s@#$ done.
The four ceremonies of scrum
| Sprint Planning | Sprint Demo | Daily Standup | Retrospective |
| A team planning meeting that determines what to complete in the coming sprint. | A sharing meeting where the team shows what they've shipped in that sprint. | Also known as a stand-up, a 15-minute mini-meeting for the software team to sync. | A review of what did and didn't go well with actions to make the next sprint better. |
The scrum board
A scrum board is used to visualize all the work in a given sprint. During the sprint planning meeting, the team moves items from the product backlog into the sprint backlog. Scrum boards can have multiple steps visible in the workflow, like To Do, In Progress, and Done. Scrum boards are the key component for increasing transparency in agile project management.
How kanban works
Kanban is a framework for agile project management that matches the work to the team's capacity. It's focused on getting things done as fast as possible, giving teams the ability to react to change even faster than scrum.
Unlike scrum, kanban has no backlogs (usually). Instead, work sits in the To Do column. This enables kanban teams to focus on continuous releases, which can be done at any time. All work is visible, scoped, and ready to execute on so that when something is completed, the team immediately moves on to the next. The amount of work is matched to the team's capacity through WIP limits, which is a predefined limit of work that can be in a single column at one time (except the To Do column). The kanban framework includes the following four components:
The four components of kanban
|
List of work |
Columns or lanes |
Work in Progress Limits (WIP) |
Continuous Releases |
|
List of work, or stories, are defined as issues or tasks that need to get done. |
Used on a kanban board to distinguish tasks from different workstreams, users, projects, etc. | A rule to limit the amount of work to be done based on the team's capacity. | The team works on the amount of stories within the WIP limit and can release at anytime. |
The kanban board
A kanban board is used to visualize all the work that's being done. It's also used for planning resources allowing project managers to see the work and develop timelines accordingly. A kanban board is structured into columns and lanes that stories pass through on their way to completion. Stories sit in the To Do column until the WIP limit allows for the next task to be worked on. The list of work should be split into relatively small issues and organized by priority. As you can see in this example, lanes can help keep the higher priority items separated from "everything else."
Estimate, report, and plan
Whatever agile framework you choose to support your software development, you'll need a way to see your team's progress so you can plan for future work or sprints. Agile project estimating helps both scrum and kanban teams understand their capacity. Agile reports show the team's progress over time. And backlog grooming helps project managers keep the list of work current and ready for the team to tackle.
Agile project estimating
Project estimating is an extremely important aspect of both kanban and scrum project management. For kanban, many teams set their WIP limit for each state based on their previous experiences and team size. Scrum teams use project estimating to identify how much work can be done in a particular sprint. Many agile teams adopt unique estimating techniques like planning poker, ideal hours, or story points to determine a numeric value for the task at hand. This gives agile teams a point of reference to refer back to during sprint retrospectives, to see how their team performed. Jira Software can be customized to capture your teams' unique project estimations.
Agile reporting
Project estimations come into play at the beginning and end of each sprint. They help teams determine what they can get done at the beginning of the sprint, but also show how accurate those initial estimates were at the end. Agile reports, such as Burndown charts, show how many "story points" are completed during the sprint. Jira Software offers dozens of out-of-the-box reports with real-time, actionable insights into how your teams are performing. Having data to support your retrospectives is an invaluable way for agile teams to improve.
Backlog management and grooming
A product backlog is a prioritized list of work for the development team to do that comes from product roadmap and its requirements. The development team pulls work from the product backlog for each sprint.
Grooming and maintaining your backlog helps teams achieve their long-term goals by continually adding and removing items based on the team's long-term capacity and changing business objectives. Jira Software lets teams groom huge backlogs with multi-select ranking and order user stories and bugs by dragging and dropping issues. You can also filter with Jira Software's flexible search to find a particular user story or bug.
Learn scrum with Jira Software
A step-by-step guide on how to drive a scrum project, prioritize and organize your backlog into sprints, run the scrum ceremonies and more, all in Jira.
Read this tutorialScrum - a brief introduction to scrum methodology
In scrum, a product is built in a series of fixed-length iterations called sprints. Learn how the scrum methodology can impact the software development.
Read this article


A responsive site is built with compatibility in mind, so that the site can be accessed by different devices of various pixel size.
Mobile first is designing the site with mobile devices in mind. As mobiles have the smaller screens and general are not powerful enough to render comprehensive sites. By creating the mobile site first, it can be a lot less frustration when certain things don’t work out as it is easier to adjust at this point.
Firstly framework is a package or pre developed code that allows for the creation of a site quickly as it can creates the bones of the site. This allows for developers to not spend too much time on the basics of the page and starting from scratch every time a webpage is made. However some cons to this is by using a particular framework is a developer then becomes restricted into using that particular style. Frameworks may also provide a lot of unnecessary code, which could potentially slow down the site.
Wireframes are a way of laying out a site in the beginning stages, usually done using a twelve column system as a way to divide the site and then easily add content into the site. Below are my example of a Wireframe and how I originally tried to create the site.
I found It difficult to arrange to buttons side by side on the mobile platform as you couldn’t read the words inside and it looked messy.


oasys-kit.github.io - The OASYS project website on github
OASYS (OrAnge SYnchrotron Suite) is an open-source Graphical Environment for optic simulation softwares used in synchrotron facilities, based on Orange 3.
Download and Installation
General and Installation instructions are available at OASYS INSTALLATION WIKI PAGE:
https://github.com/oasys-kit/oasys-installation-scripts/wiki
Note: Oasys has moved to release 1.1! Oasys 1 beta and Oasys 1.0 users are warmly invited to upgrade their experience with Oasys 1.1 by installing this last release:
- for Mac OSX ( >= 10.10) binary versions are available at:
Elettra Drive or
ESRF ftp
- for Mac OSX ( <= 10.9) binary versions are available at:
Elettra Drive or
ESRF ftp
- Linux (Ubuntu >= 16.04) users can install Oasys by following
this wiki page instructions
in their environment:
- Windows users can install Ubuntu 18.04 LTS on an Oracle VirtualBox and follow the previous instructions or can download an Oracle VirtualBox preconfigured file
Elettra Drive or
ESRF ftp
Notes:
- MacOSX users: please read carefully the instructions
here
- Windows users only: Oracle VirtualBox can be dowloaded here
The release already includes ShadowOui, the OASYS user interface for shadow3, the ray-tracing simulation software, and XOPPY, the python version of XOP.
Source code repositories
References
When citing OASYS, this is the official reference:
- L. Rebuffi, M. Sanchez del Rio, "OASYS (OrAnge SYnchrotron Suite): an open-source graphical environment for x-ray virtual xperiments”, Proc. SPIE 10388, 103880S (2017)
http://dx.doi.org/10.1117/12.2274263
Other publications:
- M. Sanchez del Rio, Luca Rebuffi "OASYS : A software for beamline simulations and synchrotron virtual experiments" AIP Conference Proceedings 2054: 1. (2019)
http://dx.doi.org/10.1117/12.2274232
- L. Rebuffi, M. Sanchez del Rio, "ShadowOui: A new visual environment for X-ray optics and synchrotron beamline simulations”, J. Synchrotron Rad. 23 (2016)
http://dx.doi.org/10.1107/S1600577516013837
- M. Sanchez del Rio, D. Bianchi, D. Cocco, M. Glass, M. Idir, J. Metz, L. Raimondi, L. Rebuffi, R. Reininger, X. Shi, F. Siewert, S. Spielmann-Jaeggi, P. Takacs, M. Tomasset, T. Tonnessen, A. Vivo and V. Yashchuk, "DABAM: an open-source database of X-ray mirrors metrology", J. Synchrotron Rad. 23 (2016)
http://dx.doi.org/10.1107/S1600577516005014
- M. Sancez del Rio, L. Rebuffi, J. Demšar, N.Canestrari and O. Chubar, "A proposal for an open source graphical environment for simulating X-ray optics", Proc. SPIE 9209, 92090X (2014)
http://dx.doi.org/10.1117/12.2061834
For further information, paper preprints and bug reports please contact the OASYS developers: Luca Rebuffi and/or Manuel Sanchez del Rio.


Previous
/
Next
Maqetta Tutorials
1 - Maqetta Overview
2 - Launching Maqetta
3 - User Interface Overview
4 - Cloud Workspace, Files, Projects and Orion Navigator
5 - Page Editor - Composition Types
6 - Page Editor Basics (1)
7 - Page Editor Basics (2)
8 - Quick UI Sketching
9 - Sketching and States
10 - Mobile Applications
11 - Desktop Apps and States (1)
12 -Desktop Apps and States (2)
13 - Mobile Sketching
14 - Mobile Theme Editor Tutorial
15 - Desktop Theme Editor Tutorial
16 - Review/Commenting
17 - Project Templates


I went to a frat party last Saturday hoping to meet my prince Charming. I mean there's 50 boys living in one house, how hard could this be?
As I expected, frat bros are the most romantic boys in the word! I was immediately swept off my feet when one asked me if I wanted to take a Burnetts handle pull.
From the kindness of his heart, he even gave me the option of Strawberry Banana, Tropical Fruit, and Pink Lemonade. It was so sweet; I took a pull of them all.
Just the fact that he could afford 3 bottles of the finest and most luxurious vodka made me begin to think of the life this man could show me. I had to know his name. I asked and the answer made me melt- "Chad."
But that's when I saw Todd. He was wearing nothing but a furry speedo, cowboy hat, with cowboy boots swinging around a 12 inch gold magic wand. That's when I remembered the last time I wanted to buy a 12 inch magic wand. They cost $2000 each. Todd was def richer.
At that moment I knew I wanted Todd. I went up to him and he told me he got it from Diddy.
Unsure if it was just me or all the burnetts going to my head, but the whole room turned into a set of a 2000's rap and hip hop music video. It was pretty hot.
I kept my eyes on Todd and his 12 inch funstick from the table I was twerking upon. Then 50 Cent approached and offered me a tab of "ratchet acid"- his own proprietary formula. I just couldn't say no.
But THAT's when I saw Dick with a ham and cheese sandwich. I ran towards him and snatched the sandwich out of his hand, quickly eating it all before he could react
The only thing that was missing was the spicy ranch.
That's when I slid to the kitchen to raid the fridge. The only thing in there was half a bottle of jager, a rotten banana, some expired milk, and a tub of ice cream with a screwdriver in it. I said forget this and eyed the room for souvenirs to steal.
Todd walked in with Flava Fla by his side. I knew only one thing could make this moment perfect. And there it was, in Flav's beautiful arms- a gallon of spicy ranch. And just in the nick of time (according to his clock), the acid kicked in.
The next morning I woke up covered in spicy ranch with Flava Flav doing my dishes and 50 Cent vacuuming my floor. I #slayed.
...and that kids, is how I met your father.


March 26
Now then we are ambassadors for Christ....
2 Corinthians 5:20
You are an ambassador for Christ! If you have made Jesus Christ the Lord of your life, you have been sent to act as a representative for Him in this world. Just as nations send ambassadors to represent their interests in other countries, you've been sent here to look after the interests of the kingdom of God.
Think about that. Everywhere you go you are representing the King of Kings and the Lord of Lords. That's a very high honor. It may also seem like a rather tall bill to fill. But God has equipped you to do it. He's given you His Name and the power of His Word. He's even put His very own Spirit inside you. And He's given you the ability to hear and obey the directions of that Spirit.
I heard a prophecy years ago that said there would come a time when men on the earth would walk and talk and act like God. They'd be motivated by His power and His Spirit so strongly that people would say of them, "Look at those believers. They think they're God." "No," the Holy Spirit said, "they are not God. They are agents of God, children of God, ambassadors of God, sent to do the works of God."
I believe we're living in the day and hour that prophecy was talking about. We're seeing that army of light begin to grow.
This is no time to be half-consecrated and half-dedicated. This is the time to go all the way with God, to give Him your whole life. If you'll do that, He'll give you back such anointing and such power and such glory and goodness that you'll shine for Him, as Philippians 2:15 says, as lights in the midst of a crooked and perverse generation.
Begin to think about yourself today, not as just another ordinary man or woman but as an ambassador of Almighty God. Let the interests of His kingdom be foremost in your mind and heart. Submit yourself to Him and say, "Lord, show me how to be Your representative in everything I do."
 Begin to live like it today.
Scripture Reading: 2 Corinthians 5:10-21


| 007:037 Khan | : |
Who is more unjust than one who invents a lie against Allah or rejects His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)? For such their appointed portion (good things of this worldly life and their period of stay therein) will reach them from the Book (of Decrees) until, when Our Messengers (the angel of death and his assistants) come to them to take their souls, they (the angels) will say: "Where are those whom you used to invoke and worship besides Allah," they will reply, "They have vanished and deserted us." And they will bear witness against themselves, that they were disbelievers. |
| 007:037 Maulana | : |
Who is then more unjust than he who forges a lie against Allah or rejects His messages? These -- their portion of the Book shall reach them; until when Our messengers come to them causing them to die, they say: Where is that which you used to call upon besides Allah? They would say: They are gone away from us. And they shall bear witness against themselves that they were disbelievers. |
| 007:037 Pickthal | : |
Who doeth greater wrong than he who inventeth a lie concerning Allah or denieth Our tokens. (For such) their appointed portion of the Book (of destiny) reacheth them till, when Our messengers come to gather them, they say: Where (now) is that to which ye cried beside Allah? They say: They have departed from us. And they testify against themselves that they were disbelievers. |
| 007:037 Rashad | : |
Who is more evil than those who invent lies about GOD, or reject His revelations? These will get their share, in accordance with the scripture, then, when our messengers come to terminate their lives, they will say, "Where are the idols you used to implore beside GOD?" They will say, "They have abandoned us." They will bear witness against themselves that they were disbelievers. |
| 007:037 Sarwar | : |
Who are more unjust than those who invent falsehoods against God and reject His revelations? These will have their share (of torment) which is ordained for them and when Our (angelic) Messengers come to them to cause them to die and ask them, "Where are those whom you had been worshipping besides God?" they will reply, "We had gone astray from the path of God." Thus, they will testify against their own souls by confessing their disbelief. |
| 007:037 Shakir | : |
Who is then more unjust than he who forges a lie against Allah or rejects His communications? (As for) those, their portion of the Book shall reach them, until when Our messengers come to them causing them to die, they shall say: Where is that which you used to call upon besides Allah? They would say: They are gone away from us; and they shall bear witness against themselves that they were unbelievers |
| 007:037 Sherali | : |
Who is, then, more unjust than he who forges a lie against ALLAH or gives the lie to HIS Signs? It is these who shall have their lot as ordained till when OUR Messengers shall visit them to take away their souls, they shall say, 'Where is that which you used to call upon besides ALLAH?' they will answer, 'We cannot find them;' and they will bear witness against themselves that they were disbelievers. |
| 007:037 Yusufali | : |
Who is more unjust than one who invents a lie against Allah or rejects His Signs? For such, their portion appointed must reach them from the Book (of decrees): until, when our messengers (of death) arrive and take their souls, they say: "Where are the things that ye used to invoke besides Allah?" They will reply, "They have left us in the lurch," And they will bear witness against themselves, that they had rejected Allah. |
Concepts/Themes Covered: أركان الإسلام > التوحيد > الشرك والمشركون > أصنامهم والتهكم بهم على عبادتها Pillars of Islam> Islamic> Polytheism and the Polytheists> Their Idols and the Mockery for Worshipping them أركان الإسلام > التوحيد > الكافرون > افتراؤهم على الله وتكذيبهم ومجادلتهم بآيات الله Pillars of Islam> Islamic> The Disbelievers> Their Fabrication Against Allah, their Denial and Argumentation Against Allah's Signs أركان الإسلام > التوحيد > الكافرون > ندم الكفار Pillars of Islam> Islamic> The Disbelievers> The Disbelievers' Repent الإيمان > الملائكة > قيامهم بأمر ربهم > توفي النفوس Faith> The Angels> Their Obedience to Allah> To Die them الإنسان والعلاقات الأخلاقية > الأخلاق الذميمة > الافتراء على الله ورسوله Man and The Moral Relations>The Dispraised Morals>Fabrication Against Allah and His Messenger
This tool uses eight English parallel translations for the Holy Quran imported from Mr. Clay Smith. You can also visit Qurany Concepts for browsing the Quran themes or topics. If you want to search the Holy Quran for keywords, please visit Qurany Keywords.


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#set($order_count= 0 ) #foreach($order in $orders) #foreach($gc in $order.gcs) #set($order_count = $!order_count + 1) #if($!order_count<=7) #set($o_img="$!webPath/$!{gc.goods.goods_main_photo.path}/$!{gc.goods.goods_main_photo.name}_small.$!{gc.goods.goods_main_photo.ext}")
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The Growl framework provides an easy way to integrate Growl notifications into your application. The framework should be part of your application bundle, it should not be installed in /Library/Frameworks or ~/Library/Frameworks.
GrowlApplicationBridge-Carbon.h
GrowlDisplayProtocol.h
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{# This template will be the parent for all views in a working session such as browsing, changing settings, etc. #} {% load staticfiles %}


Sigh. Two pages before the jumper lost it's savor for Cora. Got her down napping before the potluck, so we'll see how long this lasts.
11/2/2008, 5:36:08 PM
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Sigh. Two pages before the jumper lost it's savor for Cora. Got her down napping before the potluck, so we'll see how long this lasts.
11/2/2008, 5:36:08 PM
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The four levels of forgiveness are invoked by proceeding backwards through
the Four Levels of the Problem. Your note taking in the previous steps will
come in handy here!
Say "Knowing what I know now..."
Level 4: Root Cause
Say "I can see how my unwillingness to..." and state how
you resisted God's grace.
Level 3: Root Problem
Say "Caused you to feel unloved or disrespected..." and
state the character qualities you failed to demonstrate.
Level 2: Surface Causes
Say "And made you believe... fear... remember... experience..."
and state the effect of your words or actions.
Level 1: Surface Problem
Say "Because of my actions or words of..."and state the
content of your words or actions.
Say "Will you please forgive me?"
At this point, you will have demonstrated that you have insight into their
true condition.
Additional Information
At this point you may have some additional information that you might be
able to give that will provide clarity to the situation.
Say "Would you like to know any additional facts so you can ease
your mind regarding this situation?"
Or say "I have some additional information that might be helpful
in understanding this situation better, would you like me to share it
now or at some other time?"
Describe your intent in sharing or doing what you did.
Understanding a person's intent will help your spouse associate a
new and more accurate meaning to the content ofyour words and
actions. Our feelings are often controlled by the meaning we
associate to words and actions. Change the meaning and you will
change the feelings.
Discovering the truth will overcome the F.E.A.R.s (False Evidence
that Appears Real) and it will set you free from the lies of the
enemy. This requires listening to one another's facts, meaning and
then deciphering the truth and being willing to once again believe
the best, hope the best and endure to see the best.
When we become allies instead of enemies, we help one another
become vulnerable enough to share from the heart the facts,
feelings, fears, failures, weaknesses, needs and then finally the
truth that will help both to once again enter into God's rest. (See
Hebrews 4)


Content Spoofing
Content Spoofing is an attack technique that allows an attacker to inject a malicious payload that is later misrepresented as legitimate content of a web application.


title = "List Products" url = "/system/:cluster/products" layout = "module-guarded/productsModule" is_hidden = 0 [menuItem] menuItemTitle = "Products" cumulusModule = "cumulusproducts" ==


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@@include('../layouts/head.html', { "title": "offer-02" }) @@include('../layouts/styles.html')
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Room-scale, VR prototype focused on narrative and level traversal.
Developing a game engine and documenting the discussions throughout development.
[Warning]: This will open a new tab.
HTC Vive game developed on a 5-person team in 2-week period.
Microsoft HoloLens game built in 2-weeks on a 5-person team.
Real-time animation focused on displaying environment.
Developed game with Amazon Lumberyard with Twitch integration.


GeneralizedUmatrix: Credible Visualization for Two-Dimensional Projections of Data
Projections are common dimensionality reduction methods, which represent high-dimensional data in a two-dimensional space. However, when restricting the output space to two dimensions, which results in a two dimensional scatter plot (projection) of the data, low dimensional similarities do not represent high dimensional distances coercively [Thrun, 2018]. This could lead to a misleading interpretation of the underlying structures [Thrun, 2018]. By means of the 3D topographic map the generalized Umatrix is able to depict errors of these two-dimensional scatter plots. The package is based on the book of Thrun, M.C.: "Projection Based Clustering through Self-Organization and Swarm Intelligence" (2018) <doi:10.1007/978-3-658-20540-9>.
| Version: |
1.1.2 |
| Depends: |
R (≥ 3.0) |
| Imports: |
Rcpp, ggplot2 |
| LinkingTo: |
Rcpp, RcppArmadillo |
| Suggests: |
DataVisualizations, DatabionicSwarm, matrixStats, rgl, grid, mgcv, png, ProjectionBasedClustering, reshape2, fields, ABCanalysis, knitr (≥ 1.12), rmarkdown (≥ 0.9) |
| Published: |
2018-07-03 |
| Author: |
Michael Thrun [aut, cre, cph],
Alfred Ultsch [ths] |
| Maintainer: |
Michael Thrun <m.thrun at gmx.net> |
| License: |
GPL-3 |
| URL: |
http://www.deepbionics.org |
| NeedsCompilation: |
yes |
| SystemRequirements: |
C++11 |
| Citation: |
GeneralizedUmatrix citation info |
| CRAN checks: |
GeneralizedUmatrix results |
Downloads:
Reverse dependencies:
Linking:
Please use the canonical form
https://CRAN.R-project.org/package=GeneralizedUmatrix
to link to this page.


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This section brings us back to the conditional expectation $E(Y \mid X)$, this time looking at it in relation to the scatter plot of points $(X, Y)$ generated according to the joint distribution of $X$ and $Y$. Deviations from this conditional mean lead to a definition of conditional variance, which can be a useful tool for finding variances of random variables that are defined in terms of other random variables.
In an earlier section we defined the conditional expectation $E(Y \mid X)$ as a function of $X$, as follows:
$$ b(x) ~ = ~ E(Y \mid X = x) $$We are using the letter $b$ to signifiy the "best guess" of $Y$ given the value of $X$. Later in this chapter we will make precise the sense in which it is the best.
In random variable notation, $$ E(Y \mid X) ~ = ~ b(X) $$
Recall that the properties of conditional expectations are analogous to those of expectation, but the identities are of random variables, not real numbers. There are also some additional properties due to the aspect of conditioning. We provide a list of the properties here for ease of reference.
The fundamental property that we have used most often is that of iteration:
$$ E\big{(} b(X) \big{)} ~ = ~ E\big{(} E(Y \mid X) \big{)} ~ = ~ E(Y) $$Therefore $$ Var\big{(} b(X) \big{)} ~ = ~ E\Big{(} \big{(}b(X) - E(Y)\big{)}^2\Big{)} $$
As an example, let $X$ be standard normal, and let $$ Y ~ = ~ X^2 + W $$ where $W$ is uniform on $(-2, 2)$ and is independent of $X$. Then by properties of conditional expectation,
$$ E(Y \mid X) ~ = ~ E(X^2 \mid X) + E(W \mid X) ~ = ~ X^2 + E(W) ~ = ~ X^2 + 0 ~ = ~ X^2 $$The graph below shows a scatter diagram of simulated $(X, Y)$ points, along with the curve $E(Y \mid X) = X^2$. Notice how the curve picks off the centers of the vertical strips. Given a value of $X$, the conditional expectation $E(Y \mid X)$ is essentially (upto sampling variabliity) the average of the vertical strip at the given value of $X$.
As we said in Data 8, the points in each vertical strip form their own little data set, with their own mean. In probability language, the conditional distribution of $Y$ given $X = x$ has mean $E(Y \mid X = x)$.
The deviation from the conditional mean given $X = x$ is $Y - E(Y \mid X = x) ~ = ~ Y - b(x)$. An example of such a deviation is the length of the red segment in the graph below.
In random variable notation, this deviation from the mean of a random vertical strip becomes
$$ Y - E(Y \mid X) ~ = ~ Y - b(X) $$For any distribution, all of the deviations from average cancel each other out and have an average of 0. The calculation below establishes this for each vertical strip:
$$ E(Y - b(X) \mid X) ~ = ~ E(Y \mid X) - b(X) ~ = ~ E(Y \mid X) - E(Y \mid X) ~ = ~ 0 $$This result helps us understand the relation between $X$ and the deviation $Y - b(X)$ within the vertical strip at $X$. First, let $g(X)$ be any function of $X$. Then
$$ E\big{(}(Y - b(X))g(X) \mid X\big{)} ~ = ~ g(X)E(Y - b(X) \mid X) = 0 $$So by iteration, the expected product of $g(X)$ the deviation $Y - b(X)$ is 0:
$$ E\big{(}(Y - b(X))g(X)\big{)} ~ = ~ E\Big{(}E\big{(}(Y - b(X))g(X) \mid X\big{)}\Big{)} ~ = ~ 0 $$Because $E(Y - b(X)) = 0$, we see that the covariance between $g(X)$ and the deviation is
$$ Cov(g(X), Y - b(X)) ~ = ~ 0 $$That is, the deviation from the conditional mean is uncorrelated with functions of $X$.
In terms of the scatter plot, the familiar quantity $Var(Y) = E\big{(}(Y - E(Y))^2\big{)}$ is the mean squared distance between the points and the horizontal line at level $E(Y)$.
In our example, $Y = X^2 + W$ where $X$ is standard normal and $W$ is uniform on $(-2, 2)$. So $E(Y) = E(X^2) = 1$ because $X^2$ has the chi-squared $(1)$ distribution.
Clearly, the rough size of the deviations from the flat line at $E(Y)$ is greater than the rough size of the deviation from the conditional expectation curve $E(Y \mid X)$.
To quantify this, we will first define the conditional variance of $Y$ given $X$ as
$$ Var(Y \mid X) ~ = ~ E\Big{(} \big{(}Y - E(Y \mid X)\big{)}^2 \mid X \Big{)} ~ = ~ E\Big{(} \big{(}Y - b(X)\big{)}^2 \mid X \Big{)} $$To understand this definition, keep in mind that being "given X" is the same as working within the vertical strip at a random value on the horizontal axis chosen according to the distribution of $X$. The conditional distribution of $Y$ in that strip has a variance. That's $Var(Y \mid X)$.
Now let's see how variance and conditional variance are related to each other.
The vertical distance between a point and the flat line at $E(Y)$ is thus sum of two distances: the vertical distance between the point and the curve $E(Y \mid X)$, and the distance between the curve and the flat line.
$$ Y - E(Y) ~ = ~ (Y - E(Y \mid X)) + (E(Y \mid X) - E(Y) ~ = ~ (Y - b(X)) + (b(X) - E(Y)) $$The first term on the right hand side is the red segment and the second term is the green segment right below it.
Now we can see how the variance of $Y$ breaks down, using these two pieces.
\begin{align*} Var(Y) ~ &= ~ E\Big{(}\big{(}Y - E(Y)\big{)}^2\Big{)} \\ &= ~ E\Big{(} \big{(} (Y-b(X)) + (b(X) - E(Y)) \big{)}^2\Big{)} \\ &= ~ E\Big{(}\big{(}Y - b(X)\big{)}^2\Big{)} + E\Big{(}\big{(}b(X) - E(Y)\big{)}^2\Big{)} + 2E\Big{(}\big{(}Y - b(X)\big{)}\big{(}b(X) - E(Y)\big{)}\Big{)} \\ &= ~ E\Big{(}\big{(}Y - b(X)\big{)}^2\Big{)} + Var\Big{(}b(X)\Big{)} \end{align*}The cross product term is 0 because $b(X) - E(Y)$ is a function of $X$ (remember that $E(Y)$ is a constant) and the deviation $Y - b(X)$ is uncorrelated with functions of $X$.
Thus we have shown:
Variance is the sum of the expectation of the conditional variance and the variance of the conditional expectation.
It makes sense that the two quantities on the right hand side are involved. The variability of $Y$ has two components:
The beautiful property of variance is that you can just add the two terms to get the unconditional variance.
We know that the lengths of the red and green segments are uncorrelated; the deviation $Y - b(X)$ is uncorrelated with $b(X) - E(Y)$. What the result is saying is that the square of the sum of the two distances is the sum of their squares. There is a precise analogy between this result and Pythagoras' Theorem, with "uncorrelated" replacing "orthogonal". In later sections we will get a better sense of this analogy. The geometry requires an understanding of orthogonal vectors and is well worth studying.


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The Brown Fairy Book
by Andrew Lang
Which was the Foolishest?
by Andrew Lang
Additional Information
- Year Published: 1904
- Language: English
- Country of Origin: England
- Source: Lang, A. (Ed.). (1904). The Brown Fairy Book. London: Longmans, Green & Co.
-
Readability:
- Flesch–Kincaid Level: 6.3
- Word Count: 1,746
- Genre: Fairy Tale/Folk Tale
- Keywords: marriage, practical jokes
- ✎ Cite This
Downloads
n a little village that stood on a wide plain, where you could see the sun from the moment he rose to the moment he set, there lived two couples side by side. The men, who worked under the same master, were quite good friends, but the wives were always quarrelling, and the subject they quarrelled most about was— which of the two had the stupidest husband.
Unlike most women—who think that anything that belongs to them must be better than what belongs to anyone else—each thought her husband the more foolish of the two.
‘You should just see what he does!’ one said to her neighbour. ‘He puts on the baby’s frock upside down, and, one day, I found him trying to feed her with boiling soup, and her mouth was scalded for days after. Then he picks up stones in the road and sows them instead of potatoes, and one day he wanted to go into the garden from the top window, because he declared it was a shorter way than through the door.’
‘That is bad enough, of course,’ answered the other; ‘but it is really NOTHING to what I have to endure every day from MY husband. If, when I am busy, I ask him to go and feed the poultry, he is certain to give them some poisonous stuff instead of their proper food, and when I visit the yard next I find them all dead. Once he even took my best bonnet, when I had gone away to my sick mother, and when I came back I found he had given it to the hen to lay her eggs in. And you know yourself that, only last week, when I sent him to buy a cask of butter, he returned driving a hundred and fifty ducks which someone had induced him to take, and not one of them would lay.’
‘Yes, I am afraid he IS trying,’ replied the first; ‘but let us put them to the proof, and see which of them is the most foolish.’
So, about the time that she expected her husband home from work, she got out her spinning-wheel, and sat busily turning it, taking care not even to look up from her work when the man came in. For some minutes he stood with his mouth open watching her, and as she still remained silent, he said at last:
‘Have you gone mad, wife, that you sit spinning without anything on the wheel?’
‘YOU may think that there is nothing on it,’ answered she, ‘but I can assure you that there is a large skein of wool, so fine that nobody can see it, which will be woven into a coat for you.’
‘Dear me!’ he replied, ‘what a clever wife I have got! If you had not told me I should never have known that there was any wool on the wheel at all. But now I really do seem to see something.’
The woman smiled and was silent, and after spinning busily for an hour more, she got up from her stoop, and began to weave as fast as she could. At last she got up, and said to her husband: ‘I am too tired to finish it to-night, so I shall go to bed, and to-morrow I shall only have the cutting and stitching to do.’
So the next morning she got up early, and after she had cleaned her house, and fed her chickens, and put everything in its place again, she bent over the kitchen table, and the sound of her big scissors might be heard snip! snap! as far as the garden.
After the cutting came the sewing. The woman patted and pinned and fixed and joined, and then, turning to the man, she said:
‘Now it is ready for you to try on.’ And she made him take off his coat, and stand up in front of her, and once more she patted an pinned and fixed and joined, and was very careful in smoothing out every wrinkle.
‘It does not feel very warm,’ observed the man at last, when he had borne all this patiently for a long time.
‘That is because it is so fine,’ answered she; ‘you do not want it to be as thick as the rough clothes you wear every day.’
He DID, but was ashamed to say so, and only answered: ‘Well, I am sure it must be beautiful since you say so, and I shall be smarter than anyone in the whole village. “What a splendid coat!” they will exclaim when they see me. But it is not everybody who has a wife as clever as mine.’
Meanwhile the other wife was not idle. As soon as her husband entered she looked at him with such a look of terror that the poor man was quite frightened.
‘Why do you stare at me so? Is there anything the matter?’ asked he.
‘Oh! go to bed at once,’ she cried; ‘you must be very ill indeed to look like that!’
The man was rather surprised at first, as he felt particularly well that evening; but the moment his wife spoke he became quite certain that he had something dreadful the matter with him, and grew quite pale.
‘I dare say it would be the best place for me,’ he answered, trembling; and he suffered his wife to take him upstairs, and to help him off with his clothes.
‘If you sleep well during the might there MAY be a chance for you,’ said she, shaking her head, as she tucked him up warmly; ‘but if not—’ And of course the poor man never closed an eye till the sun rose.
‘How do you feel this morning?’ asked the woman, coming in on tip-toe when her house-work was finished.
‘Oh, bad; very bad indeed,’ answered he; ‘I have not slept for a moment. Can you think of nothing to make me better?’
‘I will try everything that is possible,’ said the wife, who did not in the least wish her husband to die, but was determined to show that he was more foolish that the other man. ‘I will get some dried herbs and make you a drink, but I am very much afraid that it is too late. Why did you not tell me before?’
‘I thought perhaps the pain would go off in a day or two; and, besides, I did not want to make you unhappy,’ answered the man, who was by this time quite sure he had been suffering tortures, and had borne them like a hero. ‘Of course, if I had had any idea how ill I really was, I should have spoken at once.’
‘Well, well, I will see what can be done,’ said the wife, ‘but talking is not good for you. Lie still, and keep yourself warm.’
All that day the man lay in bed, and whenever his wife entered the room and asked him, with a shake of the head, how he felt, he always replied that he was getting worse.  I must go to- morrow and order your coffin.’
Now, when the man heard this, a cold shiver ran through his body, and all at once he knew that he was as well as he had ever been in his life.
‘Oh, no, no!’ he cried, ‘I feel quite recovered! Indeed, I think I shall go out to work.’
‘You will do no such thing,’ replied his wife. ‘Just keep quite quiet, for before the sun rises you will be a dead man.’
The man was very frightened at her words, and lay absolutely still while the undertaker came and measured him for his coffin; and his wife gave orders to the gravedigger about his grave. That evening the coffin was sent home, and in the morning at nine o’clock the woman put on him a long flannel garment, and called to the undertaker’s men to fasten down the lid and carry him to the grave, where all their friends were waiting them. Just as the body was being placed in the ground the other woman’s husband came running up, dressed, as far as anyone could see, in no clothes at all. Everybody burst into shouts of laughter at the sight of him, and the men laid down the coffin and laughed too, till their sides nearly split.
When they heard the voice coming from the coffin the other people suddenly stopped laughing, and stood as if they had been turned into stone. Then they rushed with one accord to the coffin, and lifted the lid so that the man could step out amongst them.
‘Were you really not dead after all?’ asked they. ‘And if not, why did you let yourself be buried?’
At this the wives both confessed that they had each wished to prove that her husband was stupider than the other. But the villagers declared that they could not decide which was the most foolish—the man who allowed himself to be persuaded that he was wearing fine clothes when he was dressed in nothing, or the man who let himself be buried when he was alive and well.
So the women quarrelled just as much as they did before, and no one ever knew whose husband was the most foolish.


---
layout: post
title: Nice assembly book, and link!
date: '2009-12-02T20:54:00.000-08:00'
author: Daniel Hilst
blogger: true
tags:
modified_time: '2009-12-02T20:54:57.345-08:00'
blogger_id: tag:blogger.com,1999:blog-8785437776394405849.post-5896110753036728412
blogger_orig_url: http://gkos-hw.blogspot.com/2009/12/nice-assembly-book-and-link.html
---
nice book -> http://www.drpaulcarter.com/pcasm/pcasm-book.pdf.gz
nice link -> linuxassembly.org


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