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Study Buddhism › Advanced Studies › Abhidharma & Tenet Systems › Types of Phenomena
Arrow left Part 1
Deconstructing Each Moment of Experience into Its Causes
Part 3 Arrow right
Buddhist Analysis: Application of the Causality Scheme
Suffering and Rebirth
Twelve Links of Dependent Arising
Confusion and the Importance of Deconstruction and Correct Understanding
The Different Pieces That Make Up Our Experience
On Whose Side Are the Causes?
Meditating on the Dependent Arising of Cause and Effect
The Buddhist teachings teach us methods for overcoming various types of suffering. We have the general suffering of unhappiness, which can accompany either our sensory experiences or also our mental experiences. We also have a problem with our ordinary type of happiness, because it never satisfies, we never have enough, and we soon get bored with it and it turns into unhappiness. If we eat too much of our favorite food, in the beginning we might be happy with that, but then after a while, if we eat too much we become very unhappy. This up and down of our lives, with which we sometimes feel unhappy, sometimes we feel happy – these are things that occur in every rebirth that we have – uncontrollably recurring rebirth, regardless of what life for we might have. The proportion and intensity of happiness and unhappiness of course will vary; that is according to the life form we have, and more deeply according the various karmic potentials which have led to that rebirth. But on a deeper level, we have what's known as the all-pervasive suffering; it is the suffering of having that uncontrollably recurring rebirth that acts as the basis for experiencing unhappiness and what's called tainted happiness.
We've seen, in our discussion of ripening causes, that the whole mechanism of how rebirth is driven is by our thirsting after, in one form or another, the happiness or unhappiness that we experience. Remember, we spoke about the twelve links of dependent arising, and we saw that we build up the ripening causes, which are disturbing emotions and destructive or tainted constructive behavior that follow from them – that can leave behind various karmic tendencies or legacies – depending on from which point of view we want to label them. Then, at the time of death, when we are experiencing happiness or unhappiness or some sort of neutral feeling, then we thirst to not be parted from that happiness; we thirst to be parted from unhappiness; or we thirst for that neutral feeling not to degenerate. Then we have obtainer disturbing emotion or an attitude; there's a whole list of them, but basically we are thinking in terms of "me": 'I don't want to be parted from happiness.' This activates these karmic tendencies in combination with these two – the thirsting and the obtainer emotion and attitude. That activats the throwing karma, it's called, which will then generate the thrust for the mental continuum to go on with the further samsaric rebirth. And in that rebirth as well we will experience more unhappiness and more tainted happiness. All this is driven by the first link of dependent arising, the twelve links – our unawareness of how we exist and the self exist in terms of ourselves and others.
So, we need to understand this whole detailed presentation of the two truths and the self and the detailed explanation of cause and effect – all in terms of helping us to overcome uncontrollably recurring rebirth, gain liberation, and then to go beyond to gain enlightenment. We are confused about how we exist, how others exist – the Prasangika view – and we're also confused about all of reality, the two truths. Also, we are confused about what we are experiencing in terms of all the various causes that go into bringing about the various components of the aggregates of each moment of our experience. Because we are confused about this – either we don't know or understand in an incorrect way – then that is the deeper source of all our problems. So it's very important to deconstruct the deceptive appearances that we have of anything that we're experiencing in each moment. That means:
deconstructing the appearances themselves – for that we need to understand the two truths
deconstructing the deceptive appearance of ourselves who are experience the two truths
deconstructing, in terms of causality, how these appearances are arising – what are various causes for them
understanding as well how all of this together dependently arises based on these causes, conditions and parts
integrating all this together to establishing how we exist.
All these topics fit together in a very practical way, although when we look at some point by point we find that it can be quite intellectually challenging. But it's always important when approaching this type of material to understand the purpose of it. The purpose, as I said, for Buddha's teaching is not to bore people or to confuse people, but to help them to overcome suffering. So, when studying this material and going deeper into it, it's is very important always to approach it from the point of view of how can this help myself and others to overcome various types of suffering, and on the deepest level to overcome this all-pervasive suffering of taking uncontrollable rebirth with more unhappiness and more problems and more tainted happiness and more dissatisfaction and so on. How can I help others to obtain liberation from this as well?
How long is it going to take? When we hear that it's going to take three zillion eons of buildup of positive force, this helps us to not get discouraged. We might think that it would make you discouraged but actually it's to help us not to get discouraged. Why do we get discouraged? We get discouraged when we expect instant results. When we don't get instant results or results after one or two years, then we get discouraged. This teaching of how long it's going to take helps us to develop the heroic strength and effort to just go on and on and on, no matter how long it takes.
This heroic effort is the Sanskrit term virya, which is sometimes translated as "joyful perseverance," and I used that translation as well. But it's slightly incomplete translation. If we look at the Sanskrit word, it is related to the word "vira," which is the word for "hero." This is related to the Latin word "vir," which means "man," and in English we have the word "virile," which means "manly." So, the connotation here is a heroic, manly effort, which women of course can do as well – it has nothing to do with gender – but this strong heroic effort that, they say, is like a suit of armor that is going to protect us from discouragement. So, we need a lot of courage to embark on the path to liberation and enlightenment – that is the connotation of this term. Of course, we have to persevere and of course we have to take joy in what we're doing; not find it to be terrible, like a nasty task that we have to do. So, let's all put on our suit of armors and return to the rest of this presentation of cause and effect.
What we are trying to describe here is the way in which all the various components within the five aggregates that made up each moment of our experience – how did they come about? In other words, we have a moment of experience. The critical point in that, if we think in terms of rebirth and generating more and more problems, is the level of happiness or unhappiness that we're experiencing in that moment. We have to watch out not to develop this thirst, and then this strong thinking in terms of "me" and identifying with what's going on. "I have to get rid of this" – making it into a big "me" "me" "me" trip – "My happiness," "I have to be happy," "I have to get my way," "Everybody has to pay attention to me" – this type of experience.
And you know how that can degenerate into "I'm unhappy because you're not paying attention to me," "You should pay attention to me," "You should love me," "Love me for myself, not for anything else" – and it just degenerates further and further. Then we are miserable, and it just perpetuates our problems, doesn't it? "Love me for myself," as if there could be a self that exists independently from our body, our mind, our personality, etc. – we get into that way of thinking. And then what comes about is all the compulsion, so you fhave to say something and so you say it to the other person – that's karma. Karma is that compulsion that drives you to say something, and you're not in control, so there's a disturbing emotion that's there. Then all sorts of trouble come from just saying something that really is causing the other person to just go further away.
When we are experiencing happy or unhappy, which we experience every moment – some level of that as part of the aggregates – we have to understand where that is coming from, what the cause of it is. We need to understand that we have this ripening cause that comes from destructive or tainted constructive behavior, which means that it's behavior dominated by some disturbing emotion and disturbing attitude. Where did that come from?
There were driving causes and equal status causes – well, there's a whole tendency to be like that; there's a tendency of the disturbing emotion that comes from previous instances of I've gotten into a bad habit. We understand how that has arisen.
There were those karmic tendencies from which the happiness or unhappiness arose – the natal source, the loaf of bread out of the oven – and the tendencies of the disturbing emotions out of which anger or attachment arose. That's coming from these obtaining causes.
They're all these simultaneously acting contributing conditions. "That other person came to me and they ignored me" and "They did this" or "They did that" – all of that fits into that other category of acting causes. This is a circumstance in which this incident, in which I said, "You don't love me" and blah blah blah – that arose. So the acting causes – remember, that means everything other than the result that somehow contributed to what happened.
And, of course, there are the indirect antecedent causes as well, like that person's mother. If that person's mother hadn't given birth to that person, that person would never have come and said this or that to me. So, we have all sorts of causes and conditions there.
And remember, we had these immediate causes and then we had the long-term causes. The immediate cause – and we can think in terms of conditions as well – the immediate cause was what this person said to me. But the longer-term cause was the whole history of our relationship, which is very important to remember. Often, we forget the whole scope of our relationship with somebody else and the whole history of it. We just take this immediate thing that happened right now and identify the whole relationship with that and forget about all the good things and positive things in that relationship, don't we? That's because we don't understand immediate causes and long term causes and whole circumstances and so on; we're just too narrow in.
We also had congruent causes. In that moment in which we are unhappy with what that other person said, or that they ignored us, we tend to think of that moment as something really solid, as if it didn't happen in parts. We have to go back to Vaibhashika now – of course it has parts, but it seems as though it doesn't have parts. We're referring here to parts of that moment of experience; we are identifying that whole moment just with unhappiness. Congruent causes – there's the primary consciousness, there is a whole set, the whole network, of other mental factors that are contributing to that moment of experience. If we understand all the mental factors that are involved, then in that moment we don't identify the whole moment just with the unhappiness. We're paying attention to what the person said – "Maybe I wasn't paying such good attention and I didn't hear correctly what they said." And there's unawareness there – "This person ignored me," for example, well I'm wasn't aware of maybe they were busy with something else or maybe they had headache – I have no idea. So there's unawareness in the moment as well; and naivete; and also perhaps the mood that I'm in, which is contributing to that unhappiness, and which is coming from what happened earlier in the day – I'm really tired or we had something that didn't go the way that I wanted it to at work or whatever. So that contributes to unhappiness.
We deconstruct all the different pieces then make up that moment. So instead of looking at this moment so simplistically – "I'm unhappy, the cause of this is that you ignored me," period – then we understand the much larger scope of the situation and we don't make a big deal out of it, basically.
We might wonder if this analysis leads us to the conclusion that we are the cause of everything that happens to us. But this is not the case. Let's go back to the tenet systems. Looking at this from the Chittamatra point of view, there are no externally established phenomena, so we're just dealing with our minds. But even within the context of Chittamatra, the other person is truly established. We know it's only in the context of our cognition of the person that we can speak about them. But even within Chittamatra, that other person, within the context of our cognition, has truly established existence, and the appearance of that person has come from all sorts of causes and conditions on their side. So still it's not all my fault, their behavior; it's not my karma that caused them to ignore me. Remember, my karma causes me to experience them ignoring me, but their karma causes them to ignore me.
And so, when we analyze we understand all the causes from my side and from the other person's side, and how that has dependently arisen from this combination. When we understand all that, then we don't become upset. We're upset usually because we are naive – we do not know how we exist and project something impossible. But with correct understanding, we don't develop a disturbing emotion. A disturbing emotion – remember, when it arises makes us lose peace of mind and lose self-control, so then compulsively we do something stupid. We keep our calmness in that situation, we keep our self-control, and then we're able to handle it.
We may feel unhappy, but that's because of previous karmic causes. As I said, so what that I'm unhappy. Sometimes I'm unhappy – nothing special. Don't get thrown it. In a calm state of mind, then deal with the situation – whatever is troubling you. Do whatever is appropriate and in that way you're not acting compulsively.
It is important to know how to meditate on what we've been discussing. We have many different types of meditation in Buddhism. One division is called shamatha and another vipashyana. You might have heard these terms.
Shamatha is a stilled and settled the mind: it's still and quieted of mental dullness and flightiness of mind, distraction – these sorts of things. It is settled, so it stays on the object and doesn't move; it's perfect concentration. The body and mind feel very light and flexible; they can be used for anything.
Vipashyana is in addition to that, within that state, to be able to discern fine details. Literally the term vipashyana means "an exceptionally perceptive state of mind."
Those are what the final states of these two are; but we can practice now to achieve them. How do we meditate on everything that we have been discussing?
We need to hear about this analysis of causality and get the information correct.
Then we need to think about it and understand it correctly.
Moreover, we need to have not only understood it, but we need also to believe that it's true, and that this is something that will be helpful; that I want to be able to master this system.
Then we practice analyzing. Like you were saying, in this particular moment we'll analyze what it is made up of and so on. We can't just do that on the spot when we're interacting with somebody, but later, when in reflection we sit and we analyze what was going on and deconstruct it.
Once we have familiarized ourselves with that deconstruction, then shamata practice is that we focus on a particular situation and we focus on it with a certain understanding. That understanding is that it has arisen dependently on a tremendous amount of parts and causes.
When we speak of dependent arising, there are four levels of it. So, first, the level of the twelve links of dependent arising – this very complex system of the happiness and unhappiness, karma and so on. And then dependence on causes – so all the little parts of what we experienced have come from different causes, and depend on parts as well. And then it's a "problem" in terms of mental labeling; the problem is what the label "problem" refers to. But there's nothing on the side of all these parts and causes that has established it from its side as a problem.
So, we've understood that, and all that we do with shamatha is that we focus on that situation with that understanding that it has arisen dependently in terms of the twelve links and causes and parts and mental labeling, but without discerning any of the details; just that understanding that it has dependently arisen. It's only once we've had that container of perfect concentration that we can discern all the details and not lose our concentration – that's vipashyana. But if we have practiced over and over again and built up this beneficial habit through meditation – that's the meaning of meditation – of shamatha on focusing on the problem it terms of it being dependently arisen, then in our daily life we can apply that understanding in a situation, even before we've attained the full state of shamatha and perfect concentration.
In other words, here's a situation: I'm happy, but then I'm starting to get upset about something. At that point, we apply mindfulness. Mindfulness is the mental glue to remember what we developed in meditation. And we see, we focus, we understand that this situation has arisen based on the twelve links, causes, parts, and mental labeling. We don't have to analyze the details of it; it doesn't matter at this point. But we need understanding, Merely to say that it's dependent arising doesn't mean anything – that's just an audio category; it's just a word, but no meaning is associated to it. We need some correct understanding of what dependent arising means in that moment, even though we don't discern all the details. We could discern some of them if we wanted to, but not at that moment; it's not relevant. So then, just with that understanding, we can dissolve our difficulty and we get calm. And then, we use our intelligence to do what the intelligent thing to do is in that situation, not compulsively.
So, the real mindfulness meditation is to try to always keep this understanding in our minds, which means to remember it, which means the mental glue, so that in any situation, no matter what is happening, we understand that it has dependently arisen. And we if we wanted to, we could analyze it, but even without detailed analysis, we understand what it's all about. If we get really highly evolved with vipashyana, then in each moment we'll be able to discern all the causes as well, but that's a super advanced level.
It's same thing in terms of understanding the self who is experiencing this moment. Again, if we have understood that, and the two truths that are involved – if we understood that and worked it with it, then in that moment, we're able to keep mindfulness of that as well. That's shamatha on voidness. We don't have to actually discern all those details; we have to discern it before, but then in that moment we just – pah! – cut out all this confusion.
The danger of course is that we become sloppy and then we forget the meaning. So we have to familiarize yourself with the meaning over and over again, which means we have to just continue to practice over and over again – make a heroic effort because the habit of our confusion and compulsiveness. These habits are very, very strong, and they've been going on with no beginning, remember? The self and the mental continuum have no beginning, so they build up a tremendous force and that has to be overcome. That's why we mentioned before: we have to build up this network of positive force through meditation and through actually doing things to help others. That builds up the counteracting positive force to overcome the negative force from our previous negative habits.
Dealing with Situations Pertaining to the Self
If you are in a situation that pertains to the self, is it perhaps helpful to distance yourself from the situation by imagining rather than the situation happening to me, it's happening to a friend of mine?
If we have a false view, an incorrect view, of the self, then whether we're analyzing the situation imagining it happening to me or happened to somebody else, it would be the same. But, of course, the strength of being upset will be less if it's with somebody else than if it is with yourself. So, in a sense it might be easier to analyze, but still you need to analyze.
I find that a more conductive way in dealing with such things is rather than the variable of changing from "this happening to me or this happening to you," to change it from taking it personally to analyzing it impersonally. We have to understand what "impersonal means." There's still a self involved, but you don't take it personally in terms of "me" "me" "me" – this false "me" and "Why is this happening to me?"
I'll give an example: you are at work and your boss yells at you: "Work faster – we have all this work to do – why are you so slow?!" and so on. Don't take it personally. In other words, don't see it all as being focused on "me," "me," "me" and thinking of it only in the scope of "me." That's taking it personally – "Why is he yelling at me?" Rather, take it impersonally in terms of here's the situation, and the boss is being affected by this condition and that condition and what happened to the boss in the morning with his family and economics and a million causes – all these acting causes. But also we analyze from our side: maybe I am doing something wrong, maybe I am working too slowly, maybe I was distracted by email or Facebook or Twitter or who knows what's going on in our computer and screen at the same time. And so the self is still involved in the situation and you see what can I do to improve it and what's going on with the boss, so I understand and then you deal with the situation intelligently. But this is what I mean by taking it impersonally. You're still involved, but it's not all revolving around "me."
Conceptual Thought and Ideas
During our life we have certain concepts, for example the concept of a man or a woman, and these concepts are changing through our lifetime. Is it because I have these concepts, particularly at the time of death, that then these are the cause for first the thirst to receive a certain kind of rebirth and the thirst for not receiving some kind of rebirth, and that then produces the actual rebirth?
What you're talking about is conceptual thought, and conceptual thought is, as we've seen, with categories. An idea is something that represents the category. That's what an idea is. So, you have a category of man or a category of a woman and you have something that represents it – that's your idea of what a man or a woman should be.
Is it changing?
You can change what represents the category. The idea will change; the category doesn't – it's still the category of "man" or "woman." Do you see how Buddhism would analyze what you're saying? There's the category "man" or "woman," and then there is your idea of what a man or a woman is, so that represents the category. And that representation can change over your lifetime; it can develop. So now the question is, what brings about thirsting and one of these obtainer attitudes? And if I have a particular attachment to a certain type of life – I'd like to be reborn as a man or a woman – how does that affect the whole process? That gets a little bit complicated.
You have an idea of a man or a woman – let's say a woman. And you think of a woman. With that idea – what you have that represents a woman or womanhood – you exaggerate the good qualities of it, and you identify womanhood with those positive qualities and ignore the negative qualities, the shortcomings. On the basis of that, you develop attachment for being a woman. And on the basis of that, it affects your behavior, it affects how you speak and so on. That builds up karmic potentials, karmic tendencies.
Now, at the time of death, we have some feeling, happy or unhappy – we have thirst with respect to that – "I want this feeling" or "I don't want this feeling"; and then the big emphasis on "me," "me," "me" – "I don't want this" or "I want it," "I don't want to die" and similar thoughts that arise at th time of death for many people – it will activate a whole cluster of karmic tendencies. One of them that it could can activate is the karmic tendencies from your behavior based on attachment to being a woman. That will affect your type of rebirth that you have, if it is really dominant, and then you will be reborn as a woman.
Now, it doesn't have to be a samsaric process. If you think of the account of Tara – this Buddha in a woman's form – that without that attachment, without that exaggeration, in order to help women, she vowed, "May I always be born as a woman" to encourage women on their spiritual path – on the basis on that wish to be reborn as a woman, she was always reborn as a woman after that, but not in a samsaric type of way.
The important difference is whether we have an unrealistic view of being a woman or being a man, in which you only look at the positive side and ignore the shortcomings; or you have a realistic view. The realistic view is no problem; everything has positive aspects and shortcomings.
Transcript of a seminar, Knappenberg, Austria, November 2013
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31 July 2019 / Chatbot marketing
Ultimate Guide for Using Sequences in Chatbot Marketing
One of the most powerful features we offer for Messenger chatbots in Chatfuel is Sequences—essentially the bot equivalent of an email drip campaign. In short, this feature allows you to send a specific set of messages to users over time based on a certain action they take. It gives you more flexibility over what content is delivered to which user segments, and when.
Sequences are perfect for re-targeting and optimizing conversions via chatbots, so they can have a major impact on your business and its sales. That's why we've put together this guide, so you can learn what you need to know to get the most out of this robust, Messenger marketing tool.
The eight most useful elements of Sequences
We designed the Chatfuel platform to be as easy to use as possible, and the Sequences feature is no different! Here are its top eight elements we think you'll find most useful:
Drag and drop. Chatfuel makes it super easy to manage your bot's content. Reuse or rearrange existing pieces of content into Sequences simply by dragging and dropping.
Cloning. If you want to reuse a Sequence or a specific block from a Sequence for more than one group of users, use the Cloning feature. You can clone as many times as you like within a bot, or from one bot to another.
Plugin availability. Chatfuel is compatible with all kinds of different plugins, so you can customize your bot to suit the specific needs of your business. For example, you could place a GoToBlock, set it to "randomize," and immediately be able to A/B test your Sequence messages.
Stats. A major part of building a successful bot is keeping track of how it's performing once you launch, and adjusting as needed. To monitor how your Sequences are doing, we made it easy for you to track your users through the flow and monitor drop-out rates, both on specific messages as well as entire Sequence sets.
Custom delays between messages. It's easy to set any timeline you like for the messages in a Sequence. Simply select the number of days after a trigger when you'd like the user to receive the messages. For example, you could set the first message to arrive one day after they sign up for your newsletter, and the next to deploy two days after that.
Subscribe users to a certain Sequence. There are three ways to do this in Chatfuel. First, you can simply filter to show the users you want, then send them a message that will subscribe them to a Sequence. You could also use the Subscribe to Sequence plugin in a block. Or, on the Pro plan, you can do this manually for certain users from the People tab.
Track and compare performance. You can do this through REF links, which link directly to a specific part of your bot. If you create three different Sequences, for example, and share the unique REF link for each one on a separate platform (Facebook, your landing page, your blog, etc.), it's easy to compare and see which one performed best. You'll be able to tell which one got the most subscribers in total, and which had the most subscribers reach the end of the sequence.
Collapse and expand groups. Because the screen can start looking a little cluttered when you have multiple Sequences set up in your bot, we built in the ability to collapse and expand groups to make things easier to see.
Plus, as always, Sequences are totally free to use! This feature is available on both the free and Pro plans, and we don't limit how many of them your bot can have.
Example of how to create a Sequence
How to use Sequences to benefit your business
Trust us—there are lots of ways! A few examples of what you could use Sequences for in your business include:
Gather or convert leads that would've otherwise been lost. You can use Sequences to send message(s) to someone who was interested in your product, but didn't purchase, or follow up with those who attended an event. It's easy to create a follow-up Sequence to reengage specific users.
Add value and keep users engaged. With Sequences, you can share educational content with users on a specific timeline. For instance, a language-learning course could send a new word in the target language each day to provide extra value and help keep students engaged with their studies.
Provide a customized user experience. Chatfuel's People tab allows you to assign attributes to and segment your bot's users. As a result, it's easy to personalize the content you send them. If a user or group of users have shown interest in a particular topic or product, you can send relevant, targeted Sequences to them.
When it comes to applications for this feature, the sky's the limit. Any series of messages you want a user to receive after taking a certain action can be easily sent on a custom timeline with Sequences. Want to see this feature in action? Watch our helpful video:
Important tips for using Sequences
First, make sure to utilize Facebook's pre-set tags for each message you create in your Sequences. Remember: If you fail to accurately tag your messages, Facebook could ban you from sending them at all.
It's also crucial to note that you must always give your users a way to unsubscribe from any of your Sequences. If not, a user who no longer wants to receive them may resort to blocking your bot. That information is then sent to Facebook as negative feedback, which could lead to your page being blocked, banned, or deleted.
Finally, know that your bot must be connected to a Facebook page in order for it to work—even just for testing. If you're trying out a new Sequence and it's not firing, that's likely the reason. If you try out a new Sequence once, make an adjustment, and then can't get it to fire again, you'll need to unsubscribe and resubscribe to the Sequence. Make sure to do this after each time you try a test.
Boost your business with Sequences, starting right now
Want to give your bot's users a more personalized and valuable experience? Looking to recapture unconverted leads and improve sales? If you're not using Sequences with your bot yet, now's the time!
If you're new to Chatfuel, sign up for free today to get started with this and the many other helpful features our platform has to offer. If you've already built a Chatfuel bot and need help with this particular feature, check out our step-by-step, how-to video, or visit our active Facebook community to exchange experience with other users.
Ready to take your business to the next level?
Bojana Vojnović
Bojana's biggest passion is finding creative ways to help people to recognize and improve their skills – as their friend, employee, assistant, mentor or as a creator of strategy in that purpose.
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redpajama_set_name: RedPajamaCommonCrawl


摘要: We propose to use a canary circuit with dynamic trip-point sensing scheme to replace ECC check bits and related circuits in conventional DVS caches for reducing area overhead and to enable deeper voltage scaling for reducing power consumption. With the canary circuit, a variable-cycle access controller can easily deal with an overlong delay without pre-allocating Vcc headroom for covering the droop voltage. Applying all the proposed delay-fault-prevention design techniques together can lead to a cost-effective and power-efficient DVS cache.
國立臺灣科技大學 - An accurate CMOS delay-line-based smart temperature sensor for low-power low-cost systems / Chen, C.-C.;Chen, P.;Liu, A.-W.;Lu, W.-F.;Chang, Y.-C.


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Bengali Film Bagh Bondi Khela Story Cast and Crew
Three pair of actors and actresses will be seen in film Bagh Bondi Khela. Three directors have directed separate stories of the film. Prosenjit, Jeet and Soham are three leading actors while Rittika Sen, Sayantika and Srabanti are leading actresses in the film. Three directors are Haranath Chakraborty, Raja Chandra and Sujit Mondal. Release date of Bagh Bondi Khela is 16 November 2018.
Prosenjit Chatterjee, Shantilal Mukhopadhyay, Anjana Basu and Rittika Sen are in lead characters in the film Khela. Haranath Chakraborty has directed this part of the film.
Srabanti and Soham in Bondi
Srabanti Chatterjee, Soham Chakraborty, Biswanath Basu, Bharat Kaul and others are in the film Bondi. Sujit Mondal has directed this film. Srabanti - Soham pair magic may be seen in this film.
Jeet and Sayantika are paired in the film Bagh. Raja Chandra directed film Bagh is an action movie where Jeet will be seen in many action stunts.
Jeet Ganguly has given music in film Bagh Bondi Khela. Anupam Roy, Shreya Ghoshal, Sonu Nigam, Arman Malik have sung songs in film Bagh Bondi Khela. Rupam has sung the title song of film Bagh Bondi Khela.
Labels: Filmy News And Gossips, Jeet, Prosenjit, Rittika Sen, Sayantika Banerjee, Soham Chakraborty, Srabanti Chatterjee News, Tollywood


It's time to pick a winner!!! Thank you again to Fort Worth Fabric Studio for sponsoring this giveaway. I am sure you all found that Jodie puts together some amazing bundles!!!
So, without further ado . . . The winner of the beautiful Let It Snow Man Bundle is . . . .
And if you didn't win, it's okay because Black Friday shopping is just around the corners and my are there some great sales going on. Check out the Sponsor Spotlight over there to the right to see all of the great deals!!! Some have even started already, yippee!!!
This is so exciting and such a wonderful surprise! Thanks to you and to Fort Worth Fabric Studio for such a generous giveaway! Happy Thanksgiving to you..... you have given me one more thing to be grateful for this year.....THANKS so much!
Congratulations to Jeanie. Thank you for hosting the giveaway. Happy Thanksgivng to you and your family.
Congratulations to the winner and thank you for hosting. Blessings to you and your family this Holiday.
Hello Melissa. I was wondering you would do me a favor: I have won box #1 of the traveling stash fame, yet I don't have that many people who read my blog. I am, of course, having the give away for it, but if no one visits, no one will win it! Would you mind putting a little blurb about if on your blog (since you have many readers and you had lots of comments when you won your box)?
If you do, thank you so much!
My beautiful fabric arrived today and I'm feeling very blessed! Thanks again, Melissa, and also to Fort Worth Fabrics! Yippee!


Hankham Organics Hankham Nuseries, Pevensey, East Sussex, BN24 5BE.
Prestige Stairlifts Marine Road, Pevensey, East Sussex, BN24 6EG.
Raipur 43-45 Eastbourne Road, Pevensey, East Sussex, BN24 6HL.
Stone Cross Nurseries Dittons Road, Pevensey, East Sussex, BN24 5ET.


text:
Romford Recorder > News > Local Council
New housing development to be built on former Rainham care home site
Ian Weinfass
Published: 6:51 PM February 4, 2013
Cllr Jeff Brace - Credit: Archant
A former care home which had previously been allotments and, temporarily, a childrens' play area, will be turned into 36 new semi-detached and terraced houses.
The new development will be built on the former Winifred Whittingham House, in Brookway, Rainham.
Ward councillor Jeff Tucker (Independent Residents' Group) spoke against the plan.
He told the committee: "Residents have to put up with loss of the land in the area locally, and doctors, nurses and other facilities are at stretching point as it is."
He added concerns about the loss of green space in Rainham.
Committee member Cllr David Durant (Independent Residents' Group, Rainham and Wennington) said: "In effect it means the recreation ground has been lost to housing, and if this had been the initial proposal there would have been considerable opposition.
"This is why morally, many residents believe the land should revert to being recreation ground."
Cllr Jeff Brace (Conservative, Elm Park) said: "It's a good development, it is houses that people need.
"I'm surprised that the ward councillor doesn't want people who have kids in Rainham to have somewhere to live in Rainham.
"Rainham also has one of the biggest green spaces in the borough – the marshes."
Cllr Steven Kelly (Conservative, Emerson Park) said that the care home had been built "40 or 50 years ago" but was corrected by Cllr Linda Hawthorn (Residents Association, Upminster) that it had actually been built in 1990.
Planning permission was granted for the development by nine votes to one, with one abstention.


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text:
import copy
import logging

from a10_neutron_lbaas.acos import openstack_mappings
from a10_neutron_lbaas.v2 import handler_base_v2
from a10_neutron_lbaas.v2 import handler_persist
from a10_neutron_lbaas.v2 import v2_context as a10
import acos_client.errors as acos_errors

LOG = logging.getLogger(__name__)

class PoolHandler(handler_base_v2.HandlerBaseV2):

    def _set(self, set_method, c, context, pool, old_pool=None):
        self._update_session_persistence(old_pool, pool, c, context)
        args = {'service_group': self.meta(pool, 'service_group', {})}
        os_name = pool.name

        conf_templates = c.device_cfg.get('templates')
        if conf_templates:
            service_group_templates = conf_templates.get("service-group", None)
        else:
            service_group_templates = None

        set_method(
            self._meta_name(pool),
            protocol=openstack_mappings.service_group_protocol(c, pool.protocol),
            lb_method=openstack_mappings.service_group_lb_method(c, pool.lb_algorithm),
            service_group_templates=service_group_templates,
            config_defaults=self._get_config_defaults(c, os_name),
            axapi_args=args)

        # session persistence might need a vport update
        if pool.listener:
            # neutron-lbaas object graphs aren't fully populated ...
            pool.listener.default_pool_id = pool.listener.default_pool_id or pool.id
            # ... and don't update object references from ids
            pool.listener.default_pool = pool.listener.default_pool or pool
            self.a10_driver.listener._update(c, context, pool.listener)

    def _create(self, c, context, pool):
        try:
            self._set(c.client.slb.service_group.create,
                      c, context, pool)
        except acos_errors.Exists:
            pass

    def create(self, context, pool):
        with a10.A10WriteStatusContext(self, context, pool) as c:
            try:
                self._set(c.client.slb.service_group.create,
                          c, context, pool)
            except acos_errors.Exists:
                pass

    def update(self, context, old_pool, pool):
        with a10.A10WriteStatusContext(self, context, pool) as c:

            self._set(c.client.slb.service_group.update,
                      c, context, pool, old_pool)

    def delete(self, context, pool):
        with a10.A10DeleteContext(self, context, pool) as c:
            debug_fmt = "handler_pool.delete(): removing member {0} from pool {1}"
            for member in pool.members:
                LOG.debug(debug_fmt.format(member, member.pool_id))
                self.a10_driver.member._delete(c, context, member)

            LOG.debug("handler_pool.delete(): Checking pool health monitor...")
            if pool.healthmonitor:
                # The pool.healthmonitor we get doesn't have a pool
                # Make a new one with the hm as the root
                hm = copy.copy(pool.healthmonitor)
                hm.pool = copy.copy(pool)
                hm.pool.healthmonitor = None
                LOG.debug("handler_pool.delete(): HM: %s" % hm)
                self.a10_driver.hm._delete(c, context, hm)

            try:
                c.client.slb.service_group.delete(self._meta_name(pool))
            except (acos_errors.NotFound, acos_errors.NoSuchServiceGroup):
                pass

            handler_persist.PersistHandler(
                c, context, pool, self._meta_name(pool)).delete()

    def _update_session_persistence(self, old_pool, pool, c, context):
        # didn't exist, does exist, create
        if not old_pool or (not old_pool.session_persistence and pool.session_persistence):
            p = handler_persist.PersistHandler(c, context, pool, old_pool)
            p.create()
            return

        # existed, change, delete and recreate
        if (old_pool.session_persistence and pool.session_persistence and
                old_pool.session_persistence.type != pool.session_persistence.type):
            p = handler_persist.PersistHandler(c, context, old_pool)
            p.delete()
            p = handler_persist.PersistHandler(c, context, pool)
            p.create()
            return

        # didn't exist, does exist now, create
        if old_pool.session_persistence and not pool.session_persistence:
            p = handler_persist.PersistHandler(c, context, pool)
            p.create()
            return

        # didn't exist, doesn't exist
        # did exist, does exist, didn't change
        return

    def stats(self, context, pool):
        result = {"stats": {}, "members": {}}
        with a10.A10Context(self, context, pool) as c:
            name = pool.id
            if name is not None:
                stats = c.client.slb.service_group.stats(name)
                result["stats"] = stats.get("stats", {})
                result["members"] = stats.get("members", {})

        return result

    def _get_expressions(self, c):
        rv = {}
        rv = c.a10_driver.config.get_service_group_expressions()
        return rv

redpajama_set_name: RedPajamaGithub


The highest-rated reality show ever to hit History Television, Ice Road Truckers follows the heart-pounding adventures of the tough-as-nails truckers who risk peril every day to deliver goods and supplies in Alaska and across Canada's frozen north. Alex Debogorski shares tales of his adventures, and misadventures, in the north, and explains, in his own entertaining voice, how he got to where he is today—a working-class hero, bona fide celebrity, and the improbable star of a smash-hit television show. Debogorski is a natural storyteller who knows how to spin tales about his colourful life growing up in the backwoods. Whether he's recounting tales about his hair-raising confrontations with bears, calculating the strength of newly formed ice, divulging the secrets of providing security in a barroom full of combative, drunken miners, or saving the life of another trucker, he keeps readers wanting more. King of the Road gives fans of Ice Road Truckers a deep look inside the life and times of the show's biggest rising star.


text:
SCHEDULE 13G
Under the Securities Exchange Act of 1934
(Amendment No. )*
Chuy's Holdings, Inc.
(Name of Issuer)
(Title of Class of Securities)
(CUSIP Number)
(Date of Event Which Requires Filing of this Statement)
Check the appropriate box to designate the rule pursuant to which this Schedule is filed:
S Rule 13d-1(b)
£ Rule 13d-1(c)
£ Rule 13d-1(d)
*The remainder of this cover page shall be filled out for a reporting person's initial filing on this form with respect to the subject class of securities, and for any subsequent amendment containing information which would alter the disclosures provided in a prior cover page.
The information required in the remainder of this cover page shall not be deemed to be "filed" for the purpose of Section 18 of the Securities Exchange Act of 1934 ("Act") or otherwise subject to the liabilities of that section of the Act but shall be subject to all other provisions of the Act (however, see the Notes).
CUSIP No. 171604101
1. Names of Reporting Persons
Lord, Abbett & Co. LLC
2. Check the Appropriate Box if a Member of a Group (See Instructions)
(a) £
(b) £
3. SEC Use Only
4. Citizenship or Place of Organization
Beneficially
Person With 5. Sole Voting Power
6. Shared Voting Power
7. Sole Dispositive Power
8. Shared Dispositive Power
9. Aggregate Amount Beneficially Owned by Each Reporting Person
10. Check if the Aggregate Amount in Row (9) Excludes Certain Shares (See Instructions) £ N/A
11. Percent of Class Represented by Amount in Row (9)
12. Type of Reporting Person (See Instructions)
(a) Name of Issuer
Address of Issuer's Principal Executive Offices
(a) Name of Person Filing
Address of Principal Business Office or, if none, Residence
Jersey City, NJ 07302.
(c) Citizenship
See No. 4 on page 2.
(d) Title of Class of Securities
See cover page.
(e) CUSIP Number
Item 3. If this statement is filed pursuant to §§240.13d-1(b) or 240.13d-2(b) or (c), check whether the person filing is a:
(a) o Broker or dealer registered under section 15 of the Act (15 U.S.C. 78o).
(b) o Bank as defined in section 3(a)(6) of the Act (15 U.S.C. 78c).
(c) o Insurance company as defined in section 3(a)(19) of the Act (15 U.S.C. 78c).
(d) o Investment company registered under section 8 of the Investment Company Act of 1940 (15 U.S.C. 80a-8).
(e) x An investment adviser in accordance with §240.13d-1(b)(1)(ii)(E);
(f) o An employee benefit plan or endowment fund in accordance with §240.13d-1(b)(1)(ii)(F);
(g) o A parent holding company or control person in accordance with §240.13d-1(b)(1)(ii)(G);
(h) o A savings association as defined in Section 3(b) of the Federal Deposit Insurance Act (12 U.S.C. 1813);
(i) o A church plan that is excluded from the definition of an investment company under section 3(c)(14) of the Investment Company Act of 1940 (15 U.S.C. 80a-3);
(j) o A non-U.S. institution in accordance with § 240.13d-1(b)(1)(ii)(J);
(k) o
Group, in accordance with § 240.13d–1(b)(1)(ii)(K). If filing as a non-U.S. institution in accordance with
§ 240.13d–1(b)(1)(ii)(J), please specify the type of institution:____________________________
Item 4. Ownership
Provide the following information regarding the aggregate number and percentage of the class of securities of the issuer identified in Item 1.
(a) Amount beneficially owned:
(b) Percent of class:
See No. 11 on page 2.
(c) Number of shares as to which the person has:
(i) Sole power to vote or to direct the vote
(ii) Shared power to vote or to direct the vote
(iii) Sole power to dispose or to direct the disposition of
(iv) Shared power to dispose or to direct the disposition of
Item 5. Ownership of Five Percent or Less of a Class
If this statement is being filed to report the fact that as of the date hereof the reporting person has ceased to be the beneficial owner of more than five percent of the class of securities, check the following £.
Item 6. Ownership of More than Five Percent on Behalf of Another Person
Securities reported on this Schedule 13G as being beneficially owned by Lord, Abbett & Co. LLC are held on behalf on investment advisory clients, which may include investment companies registered under the Investment Company Act, employee benefit plans, pension funds or other institutional clients.
Item 7. Identification and Classification of the Subsidiary Which Acquired the Security Being Reported on by the Parent Holding Company or Control Person
Item 8. Identification and Classification of Members of the Group
Item 9. Notice of Dissolution of Group
Item 10. Certification
By signing below I certify that, to the best of my knowledge and belief, the securities referred to above were acquired and are held in the ordinary course of business and were not acquired and are not held for the purpose of or with the effect of changing or influencing the control of the issuer of the securities and were not acquired and are not held in connection with or as a participant in any transaction having that purpose or effect.
After reasonable inquiry and to the best of my knowledge and belief, I certify that the information set forth in this statement is true, complete and correct.
/s/ Lawrence H. Kaplan
Lawrence H. Kaplan/Member


We guide our clients with advice on their legal rights and obligations. However, exercising a "legal right" does not always yield the best business outcome. We help you make good business decisions. We advocate to the fullest extent necessary to defend or promote your reputation, and business interests.
Our services include the defence of other professionals including lawyers. In addition, we provide services to negotiate and draft construction contracts to avoid claims in the first place.
Some of these services include early claims assessment, continued claim investigation and evaluation, and the prosecution and defence of construction lien, construction defect and construction insurance claims. Each retainer or project is customized to our client. Each retainer or project is planned as to its scope, length, depth, reach, and cost, all with a focus on the client`s desired outcome; every project is unique. We work with the clients upfront to understand possible outcomes and their consequences so that we can all agree and can focus throughout the project on the desired outcomes.
On large matters, third party service providers are subcontracted to manage large and document intensive claims on a highly cost effective basis. Andrew is also a pioneer in alternative dispute resolution for construction claims, pursuing his LL.M. in ADR over 15 years ago to develop skills in providing tailored and well thought out alternative dispute resolution services – such as mediation and arbitration – to help ensure the solution to the problem fits the client's needs and expectations. Andrew produced an ADR training DVD over 10 years ago sponsored by two Construction Industry Associations – CEO and OAA.