tonytan4ever · March 17, 2021 15:26
diff --git a/Dictation 2020.08.30 b/Dictation 2020.08.30
 This video is sponsored by SkillShare. Click the link in the description for more information.

 Eastern philosophy has always had very similar goals to Western philosophy -- that of making us wiser, less agitated, more thou-
 -ghtful, and readier to appreciate our lives. However, the way that Eastern philosophy has gone about this has been intriguingly
 different. 

 In the East, philosophy has taught its lessons via tea-drinking ceremonies, walks in bamboo forests, or contemplations of rivers.
 Here are a few ideas to offer us the distinctive wisdom of a continent and enrich our notions of what philosophy might really
 be.

 1. Life is suffering.
 This is the first and central noble truth of the Buddha, and it states that life is unavoidably about misery. The Buddha continua-
 -lly seeks to adjust our expectations so that we will know what to expect: sex will disappoint us, youth will disappear, money
 won't spare us pain. For the Buddha, the wise person should take care to grow completely at home with the ordinary shambles of
 existence. They should understand that they are living on a dunghill. 

 When baseness and malice rear their heads, as they will, it should be against a backdrop of fully vanquished hope so there will
 be no sense of having been unfairly let down, and one's creduaility betrayed. That said, the Buddha was often surprisingly 
 cheerful, and generally sported an inviting warm smile. This was because anything nice, sweet or amusing that came his way,
 was immediately experienced as a bonus, a deeply gratifying addition to his original bleak premises. 

 By keeping the dark backdrop of life always in mind, the Buddha sharpened his appreciation of whatever stood out against it. 
 He teaches us the art of cheerful despair.

 2. Mettā. (慈)
 Mettā is a word, which in the Indian language of Pali means benevolence, kindness, or tenderness. It is one of the most import-
 -tant ideas in Buddhism. Buddhism recommends a daily ritual meditaiton to forster this attitude -- what is known as Mettā 
 Bhāvanā.

 The meditation begins with a core to think very carefully, every morning, of a particular individual with whom one tends to
 get irritated, or to whom one feels aggressive or cold, and in places of one's normal hostile impulses, to rehearse kindly
 messages like, "I hope you will find peace", or "I wish you to be free from suffering".

 This practice can be extended outwards ultimately to include pretty much everyone on Earth. The background assumption is that
 our feelings towards people are not fixed and unalterable, but are open to deliberate change and improvement with the right
 encouragement. Compassion is a learnable skill -- the Buddhists tell us; and we need to directed it as much towards those whom
 we love, as those we are tempted to dismiss and detest.

 3 Guanyin
 Guanyin is a saintly female figure in East Asian Buddhism, strongly associated with mercy, compassion, and kindness. She occupies
 a similar role within Buddhism as the Virgin Mary does within Catholicism. There are shrines and temple to her all over China.
 One in a province of Hainan has 108 meter statue of her. 

 Guanyin's popularity speaks of the extent to which the needs of childhood endure within us. She is, in the nobler sense, mommy.
 Across China, adults allow themselves to weak in her presence. Her gaze has a habit of making people cry. For the moment one
 breaks down, isn't so much when things are hard, as when one finally encounters kindness, and a chance to admit to sorrows 
 one has been haboring in silence for too long. 

 Guanyin doesn't judge. She understands that you're tired, that you've been betrayed, that things aren't easy, that you're fed
 up. She has a measure of the difficulties involved in trying to lead a remotely adequate adult life.

 4. Wu Wei.
 Wu wei is a Chinese term at the heart of the philosophy of Daoism. It is first described in the Tao Te Ching, written by the
 sage Lao Tzu in the 6th century B.C. Wu Wei means not making an effort, going with the flow. But it doesn't in anyway imply
 laziness or sloths. It suggests rather an intentional surrender of the will, based on a wise recognition of the need at points
 to accede to, rather than protest against, the demands of the reality. 

 As Lao Tzu puts it, "To be wise is to have learnt how one must sometimes surrender to the whole universe." Reason allows us
 to calculate when our wishes are in irrevocable conflict with the reality, and then bids us to submit ourselves willingly,
 rather than angrily or bitterly to certain necessities. 

 We may be powerless to alter some events. But for Lao Tzu, we remain free to choose our attitude towards them; and it is in
 an unprotesting acceptance of what is truly necessary that we find that distinctive serenity and freedom, characteristic of
 a Daoist.

 5. Bamboo As Wisdom.
 East Asia has been called the Bamboo Civilization, not merely because bamboo has been widely used in daily life, but also be-
 -cause its symbolic qualities have been described and celebrated for hundreds of years in the philosophy of Daoism. Bamboo
 is surprisingly, classified as a grass, rather than a tree, yet it's tall and strong enough to create groves and forests. 

 Unlike a tree trunk, the stems of bamboo are hollow, but its inner emptiness is a source of its vigor. It bends in storms, some-
 -times almost to the ground, but then springs back resiliently. We should, says Lao Tzu, "Become as bamboo already is". 

 The greatest painter of Bamboo was a Daoist poet, artist, and philosopher, Zheng Xie, of the Qing Dynasty. Zheng Xie is said
 to have painted 800 pictures of bamboo forests, and saw in them a perfect model of how a wise person might behave. Beside one
 pen and ink drawing of bamboo, he wrote an elegant script -- "Hold fast to the mountain, take root in a broken-up bluff, grow
 stronger after tribulations, and withstand the buffeting wind from all directions."

 It was a message addressed to bamboo, but meant of cause for all of us.

 6. Kintsugi
 Since the 16th century, Zen Buddhist philosophy in Japan has been alive to the particular beauty and wisdom of things which
 have been repaired. Kintsugi is a compound word made up of two ideas. Kin, meaning in Japanese goden, and Tsugi, meaning join-
 -ery. 

 In Zen aesthetics, the broken pieces of an accidentally smashed pot should never just be tossed away. They should be carefully
 picked up, reassembled, and glued together with lacquer inflected with luxriant gold powder. 

 There should be no attempt to disguise the damage. The point is to render the fault-lines beautiful and strong. The precious
 veins of gold are there to emphasize the that breaks have a rich merit all of their own. It's a profoundly poignant idea because
 we are all, in some ways broken creatures. It's not shameful to need repair. A mended bowl is a symbol of hope that we too
 can be put together again, and still be loved despite our many evident flaws.

 We partnered with SkillShare today and they have given us an amazing offer to pass on to you. The first 500 people to sign up
 using the link in the description will receive a two-month free trial. 

 If you haven't heard of SkillShare before, it's home to thousands of classes in graphic design, animation, web development,
 music, photography design, and more. You can start learning how to do just about anything. In two months, you can easily learn
 the skills you need to start a new hobby or business. Is there a project that you've been dreaming of completing, but just
 aren't sure if you have the skills to do it? Why not start right now and sign up to Skillshare using the link below.


 shambles
 英[ˈʃæmblz]美[ˈʃæmbəlz]
 释义
 n.
 <口>混乱; 屠宰场; 毁坏（景象）; 大屠杀场面
 v.
 蹒跚而行，拖着脚走，踉跄地走( shamble的第三人称单数)


 dunghill
 英['dʌŋhɪl]美['dʌŋhɪl]
 释义
 n.
 粪堆; 堆肥; 污秽物; 脏物

 baseness
 英['beɪsnɪs]美['beɪsnɪs]
 释义
 n.
 卑鄙，下贱

 malice
 英[ˈmælɪs]美[ˈmælɪs]
 释义
 n.
 恶意，恶感; 怨恨; [法]预谋; 祸心
 大小写变形:Malice

 rear someone's heads
 COMMON If something unpleasant rears its head or raises its head, it starts to appear or be active, often when it had stopped
 or been hidden for a period. 

 vanquished
 英['væŋkwiʃt]
 释义
 v.
 <文>征服( vanquish的过去式和过去分词 ); 战胜; 克服; 抑制
 n.
 战败者；被完全征服的人；败阵者

 Pali
 巴利语（IAST/ISO 15919: Pāḷi、पालि）是古印度语言，属于印欧语系、印度-伊朗语族、印度-雅利安语支的中古印度-雅利安语，与梵语十分相近，是印度西方所用的
 俗语（普拉克里特诸语言）。巴利语可以用各种文字书写，比如婆罗米文、天城文，以及由巴利圣典协会的英国语言学家理斯·戴维斯所采用的适用于各种印度语言的拉丁字
 母转写。

 Virgin Mary
 Mary[c] was a first-century Galilean Jewish[2] woman of Nazareth, the wife of Joseph, and the mother of Jesus, according to 
 the canonical gospels and the Quran.[3]

 Guanyin Statue
 海南三亚南山海上观音圣像，高108米，巍峨壮观，庄严慈悲，凌波伫立在直径120米的海上金刚洲(观音岛)上。 是世界上最高的海上观音像。

 sage
 英[seɪdʒ]美[sedʒ]
 释义
 n.
 圣人; 智者; 贤人; 鼠尾草（可用作调料）
 adj.
 贤明的; 明智的

 accede
 英[əkˈsi:d]美[ækˈsid]
 释义
 vi.
 （正式）加入; 答应; （通过财产的添附而）增加; 开始任职

 grove
 英[ɡrəʊv]美[ɡroʊv]
 释义
 n.
 小树林; 果树林，果园

 Zheng Xie
 郑燮[1]（1693年11月22日－1766年1月22日），字克柔，号板桥、板桥道人，江苏省淮扬海道扬州府兴化县（今江苏省泰州市兴化市大垛镇）人，祖籍苏州阊门，清朝官
 员、学者、书画家，擅长画竹。

 pen and ink
 英[pen ænd iŋk]美[pɛn ənd ɪŋk]
 释义
 adj.
 用钢笔画的; 笔墨; 写作

 buffeting
 英['bʌfɪtɪŋ]美['bʌfɪtɪŋ]
 释义
 n.
 振动
 v.
 反复敲打( buffet的现在分词 ); 连续猛击; 打来打去; 推来搡去

 Zheng banqiao
 竹石诗 
 咬定青山不放松，立根原在bai破岩中。
 千du磨万击还坚劲，任尔zhi东西南北风。

 Kintsugi
 Kintsugi (金継ぎ, "golden joinery"), also known as kintsukuroi (金繕い, "golden repair"),[1] is the Japanese art of repairing 
 broken pottery by mending the areas of breakage with lacquer dusted or mixed with powdered gold, silver, or platinum, a method
 similar to the maki-e technique.[2][3][4] As a philosophy, it treats breakage and repair as part of the history of an object,
 rather than something to disguise.[5]

 Kin(goden), 
 Tsugi(joinery)

 Tsugi
 Definition of 継ぎ,つぎ
 noun (common) (futsuumeishi)
 a patch
 noun or verb acting prenominally
 successor

 lacquer
 英[ˈlækə(r)]美[ˈlækɚ]
 释义
 n.
 漆，天然漆; 漆器
 vt.
 涂漆于; 使…表面或外观光滑

 inflect
 英[ɪnˈflekt]美[ɪnˈflɛkt]
 释义
 vt.
 变（音），转（调）; 使（词）屈折变化
 vi.
 屈折变化

 luxuriant
 英[lʌɡˈʒʊəriənt]美[lʌɡˈʒʊriənt]
 释义
 adj.
 茂盛的; 郁郁葱葱的; 绚烂的; 华丽的
	This video is sponsored by SkillShare. Click the link in the description for more information.

	Eastern philosophy has always had very similar goals to Western philosophy -- that of making us wiser, less agitated, more thou-
	-ghtful, and readier to appreciate our lives. However, the way that Eastern philosophy has gone about this has been intriguingly
	different.

	In the East, philosophy has taught its lessons via tea-drinking ceremonies, walks in bamboo forests, or contemplations of rivers.
	Here are a few ideas to offer us the distinctive wisdom of a continent and enrich our notions of what philosophy might really
	be.

	1. Life is suffering.
	This is the first and central noble truth of the Buddha, and it states that life is unavoidably about misery. The Buddha continua-
	-lly seeks to adjust our expectations so that we will know what to expect: sex will disappoint us, youth will disappear, money
	won't spare us pain. For the Buddha, the wise person should take care to grow completely at home with the ordinary shambles of
	existence. They should understand that they are living on a dunghill.

	When baseness and malice rear their heads, as they will, it should be against a backdrop of fully vanquished hope so there will
	be no sense of having been unfairly let down, and one's creduaility betrayed. That said, the Buddha was often surprisingly
	cheerful, and generally sported an inviting warm smile. This was because anything nice, sweet or amusing that came his way,
	was immediately experienced as a bonus, a deeply gratifying addition to his original bleak premises.

	By keeping the dark backdrop of life always in mind, the Buddha sharpened his appreciation of whatever stood out against it.
	He teaches us the art of cheerful despair.

	2. Mettā. (慈)
	Mettā is a word, which in the Indian language of Pali means benevolence, kindness, or tenderness. It is one of the most import-
	-tant ideas in Buddhism. Buddhism recommends a daily ritual meditaiton to forster this attitude -- what is known as Mettā
	Bhāvanā.

	The meditation begins with a core to think very carefully, every morning, of a particular individual with whom one tends to
	get irritated, or to whom one feels aggressive or cold, and in places of one's normal hostile impulses, to rehearse kindly
	messages like, "I hope you will find peace", or "I wish you to be free from suffering".

	This practice can be extended outwards ultimately to include pretty much everyone on Earth. The background assumption is that
	our feelings towards people are not fixed and unalterable, but are open to deliberate change and improvement with the right
	encouragement. Compassion is a learnable skill -- the Buddhists tell us; and we need to directed it as much towards those whom
	we love, as those we are tempted to dismiss and detest.

	3 Guanyin
	Guanyin is a saintly female figure in East Asian Buddhism, strongly associated with mercy, compassion, and kindness. She occupies
	a similar role within Buddhism as the Virgin Mary does within Catholicism. There are shrines and temple to her all over China.
	One in a province of Hainan has 108 meter statue of her.

	Guanyin's popularity speaks of the extent to which the needs of childhood endure within us. She is, in the nobler sense, mommy.
	Across China, adults allow themselves to weak in her presence. Her gaze has a habit of making people cry. For the moment one
	breaks down, isn't so much when things are hard, as when one finally encounters kindness, and a chance to admit to sorrows
	one has been haboring in silence for too long.

	Guanyin doesn't judge. She understands that you're tired, that you've been betrayed, that things aren't easy, that you're fed
	up. She has a measure of the difficulties involved in trying to lead a remotely adequate adult life.

	4. Wu Wei.
	Wu wei is a Chinese term at the heart of the philosophy of Daoism. It is first described in the Tao Te Ching, written by the
	sage Lao Tzu in the 6th century B.C. Wu Wei means not making an effort, going with the flow. But it doesn't in anyway imply
	laziness or sloths. It suggests rather an intentional surrender of the will, based on a wise recognition of the need at points
	to accede to, rather than protest against, the demands of the reality.

	As Lao Tzu puts it, "To be wise is to have learnt how one must sometimes surrender to the whole universe." Reason allows us
	to calculate when our wishes are in irrevocable conflict with the reality, and then bids us to submit ourselves willingly,
	rather than angrily or bitterly to certain necessities.

	We may be powerless to alter some events. But for Lao Tzu, we remain free to choose our attitude towards them; and it is in
	an unprotesting acceptance of what is truly necessary that we find that distinctive serenity and freedom, characteristic of
	a Daoist.

	5. Bamboo As Wisdom.
	East Asia has been called the Bamboo Civilization, not merely because bamboo has been widely used in daily life, but also be-
	-cause its symbolic qualities have been described and celebrated for hundreds of years in the philosophy of Daoism. Bamboo
	is surprisingly, classified as a grass, rather than a tree, yet it's tall and strong enough to create groves and forests.

	Unlike a tree trunk, the stems of bamboo are hollow, but its inner emptiness is a source of its vigor. It bends in storms, some-
	-times almost to the ground, but then springs back resiliently. We should, says Lao Tzu, "Become as bamboo already is".

	The greatest painter of Bamboo was a Daoist poet, artist, and philosopher, Zheng Xie, of the Qing Dynasty. Zheng Xie is said
	to have painted 800 pictures of bamboo forests, and saw in them a perfect model of how a wise person might behave. Beside one
	pen and ink drawing of bamboo, he wrote an elegant script -- "Hold fast to the mountain, take root in a broken-up bluff, grow
	stronger after tribulations, and withstand the buffeting wind from all directions."

	It was a message addressed to bamboo, but meant of cause for all of us.

	6. Kintsugi
	Since the 16th century, Zen Buddhist philosophy in Japan has been alive to the particular beauty and wisdom of things which
	have been repaired. Kintsugi is a compound word made up of two ideas. Kin, meaning in Japanese goden, and Tsugi, meaning join-
	-ery.

	In Zen aesthetics, the broken pieces of an accidentally smashed pot should never just be tossed away. They should be carefully
	picked up, reassembled, and glued together with lacquer inflected with luxriant gold powder.

	There should be no attempt to disguise the damage. The point is to render the fault-lines beautiful and strong. The precious
	veins of gold are there to emphasize the that breaks have a rich merit all of their own. It's a profoundly poignant idea because
	we are all, in some ways broken creatures. It's not shameful to need repair. A mended bowl is a symbol of hope that we too
	can be put together again, and still be loved despite our many evident flaws.

	We partnered with SkillShare today and they have given us an amazing offer to pass on to you. The first 500 people to sign up
	using the link in the description will receive a two-month free trial.

	If you haven't heard of SkillShare before, it's home to thousands of classes in graphic design, animation, web development,
	music, photography design, and more. You can start learning how to do just about anything. In two months, you can easily learn
	the skills you need to start a new hobby or business. Is there a project that you've been dreaming of completing, but just
	aren't sure if you have the skills to do it? Why not start right now and sign up to Skillshare using the link below.


	shambles
	英[ˈʃæmblz]美[ˈʃæmbəlz]
	释义
	n.
	<口>混乱; 屠宰场; 毁坏（景象）; 大屠杀场面
	v.
	蹒跚而行，拖着脚走，踉跄地走( shamble的第三人称单数)


	dunghill
	英['dʌŋhɪl]美['dʌŋhɪl]
	释义
	n.
	粪堆; 堆肥; 污秽物; 脏物

	baseness
	英['beɪsnɪs]美['beɪsnɪs]
	释义
	n.
	卑鄙，下贱

	malice
	英[ˈmælɪs]美[ˈmælɪs]
	释义
	n.
	恶意，恶感; 怨恨; [法]预谋; 祸心
	大小写变形:Malice

	rear someone's heads
	COMMON If something unpleasant rears its head or raises its head, it starts to appear or be active, often when it had stopped
	or been hidden for a period.

	vanquished
	英['væŋkwiʃt]
	释义
	v.
	<文>征服( vanquish的过去式和过去分词 ); 战胜; 克服; 抑制
	n.
	战败者；被完全征服的人；败阵者

	Pali
	巴利语（IAST/ISO 15919: Pāḷi、पालि）是古印度语言，属于印欧语系、印度-伊朗语族、印度-雅利安语支的中古印度-雅利安语，与梵语十分相近，是印度西方所用的
	俗语（普拉克里特诸语言）。巴利语可以用各种文字书写，比如婆罗米文、天城文，以及由巴利圣典协会的英国语言学家理斯·戴维斯所采用的适用于各种印度语言的拉丁字
	母转写。

	Virgin Mary
	Mary[c] was a first-century Galilean Jewish[2] woman of Nazareth, the wife of Joseph, and the mother of Jesus, according to
	the canonical gospels and the Quran.[3]

	Guanyin Statue
	海南三亚南山海上观音圣像，高108米，巍峨壮观，庄严慈悲，凌波伫立在直径120米的海上金刚洲(观音岛)上。是世界上最高的海上观音像。

	sage
	英[seɪdʒ]美[sedʒ]
	释义
	n.
	圣人; 智者; 贤人; 鼠尾草（可用作调料）
	adj.
	贤明的; 明智的

	accede
	英[əkˈsi:d]美[ækˈsid]
	释义
	vi.
	（正式）加入; 答应; （通过财产的添附而）增加; 开始任职

	grove
	英[ɡrəʊv]美[ɡroʊv]
	释义
	n.
	小树林; 果树林，果园

	Zheng Xie
	郑燮[1]（1693年11月22日－1766年1月22日），字克柔，号板桥、板桥道人，江苏省淮扬海道扬州府兴化县（今江苏省泰州市兴化市大垛镇）人，祖籍苏州阊门，清朝官
	员、学者、书画家，擅长画竹。

	pen and ink
	英[pen ænd iŋk]美[pɛn ənd ɪŋk]
	释义
	adj.
	用钢笔画的; 笔墨; 写作

	buffeting
	英['bʌfɪtɪŋ]美['bʌfɪtɪŋ]
	释义
	n.
	振动
	v.
	反复敲打( buffet的现在分词 ); 连续猛击; 打来打去; 推来搡去

	Zheng banqiao
	竹石诗
	咬定青山不放松，立根原在bai破岩中。
	千du磨万击还坚劲，任尔zhi东西南北风。

	Kintsugi
	Kintsugi (金継ぎ, "golden joinery"), also known as kintsukuroi (金繕い, "golden repair"),[1] is the Japanese art of repairing
	broken pottery by mending the areas of breakage with lacquer dusted or mixed with powdered gold, silver, or platinum, a method
	similar to the maki-e technique.[2][3][4] As a philosophy, it treats breakage and repair as part of the history of an object,
	rather than something to disguise.[5]

	Kin(goden),
	Tsugi(joinery)

	Tsugi
	Definition of 継ぎ,つぎ
	noun (common) (futsuumeishi)
	a patch
	noun or verb acting prenominally
	successor

	lacquer
	英[ˈlækə(r)]美[ˈlækɚ]
	释义
	n.
	漆，天然漆; 漆器
	vt.
	涂漆于; 使…表面或外观光滑

	inflect
	英[ɪnˈflekt]美[ɪnˈflɛkt]
	释义
	vt.
	变（音），转（调）; 使（词）屈折变化
	vi.
	屈折变化

	luxuriant
	英[lʌɡˈʒʊəriənt]美[lʌɡˈʒʊriənt]
	释义
	adj.
	茂盛的; 郁郁葱葱的; 绚烂的; 华丽的