Now for a task called the abbreviated meaning. The divisions of the stages of the path of the five and independent connections. That is the meaning. All right. Now, as for the exposition of the stages of the path of the mundane, the special mundane path. From the text known as the abbreviated meaning. By applying the three examples to the three gatherings, we've been trying to translate du as gathering.

[01:22]

No, this is gatherings. Gathering, yeah, right. Yeah, but this is gathering. Du is the gathering. The goings, traverses. So anyway, by applying the three examples to the three accumulations, without a doubt, one kind of exposits or one makes the stages of the path. The boundaries or something like that. Center is the boundaries. So, furthermore, if one reaches the first accumulation of the elements, then there's a great penetration of

[02:29]

of the channels and lens. Well, the soup is the pain. Oh, sorry, there's a great pain. Penetration of great pain in the channels and lens. So the students should know, students should know this what they call terminology of the laundry. They should know that there's this system in the laundry of organizing around the three stages of the accumulation of the gatherings. So three accumulation or gatherings of the elements. And this is the first. And in the first, one's channels and winds have great pain. And one's samadhi is neither clear or stable. And so with respect to the external objects or the conditions of the objects, they appear as enemies.

[03:59]

So literally it says the example is like a, similar with a tool, the wind is like a tool of the winter. So now, if one reaches the second accumulation of the elements, then there's a kind of a lesser pain of the channels and winds.

[05:06]

And then the samadhi is a little clearer. And then the... So with respect to the external objects, they're neither perceived as a benefit nor as harming. For example, the wind is kind of more like the wind of spring, for example, and similar with the tool, right? Tool, yeah, kind of weapon. Weapon is used. So now in the final accumulation of the elements, if one reaches that, then there's no pain of the channels and winds.

[06:14]

The Samadhi is clear and stable. The conditions of the objects actually bring some benefit. The example is like the wind of summer. like the tool of the wind of summer. Which is all very low, very low one. Please, kind of cool one, tell the gut. Now, through these three examples, then one comes to understand the stages of the three accumulation of the elements.

[07:26]

So having reached that level of the path and practice. So that is the traversing of the stages of the path of accumulation and preparation. The stages of accumulation and preparation. Now, thirdly, as for the signs of accomplishment, the turning of the wheel, So now we explain the paths of accumulation and preparation to the mundane paths.

[08:32]

Now then, as for the path, the super-mundane path... So, if we explain them as paths, Then they are the path of seeing, the path of meditation, and the ultimate path. So Rinpoche wants us particularly to remember that the paths of accumulation and preparation are the mundane paths, and the paths of seeing, meditation, and ultimate, or seeing, meditation, and nothing more to be learned are the super mundane paths.

[09:44]

So... If we were to explain the super mundane stages by means of the Bodhisattva Bhumis, or let's just say the Bhumis, they're not particularly the Bodhisattva Bhumis, then there are twelve and a half of those. So furthermore, in the sixth Bhumi, the vase empowerment, one reaches the final accomplishment of the inseparability of nirvana and samsara. Now, one becomes firm in the generation stage, one manifests the channel

[10:50]

mandala of the body. One gains power over the Buddha realm of the Mnemonicaya. Now there are the next four Bumis or grams are associated with the secret empowerment. So that's the 7th, 8th, 9th and 10th. One reaches the final accomplishment of the complete unmixed enjoyment. One reaches the final accomplishment of the... The complete unmixed. No enjoyment there. It's just not long chosen.

[11:52]

Complete unmixed. Complete unmixed. Unmixed completion. And then as for the path, the path of the stages of the self-blessing become firm. One manifests the channel letter of mandala. Manifests, right? Mm-hmm. And then one gains power of the Buddha realm of the Sambhogakaya. So then, with respect to the grounds or the bumis associated with the primordial wisdom empowerment associated with the wisdom lady, those are the 11th and 12th bumis.

[12:59]

One reaches the final accomplishment of the lesser bliss and emptiness. One becomes firm in the path of the mandala chakra. And then one manifests the bodhicitta mandala in the channels. One gains power over the Buddha realm of the Dharmakaya. So in the fourth empowerment, one achieves the 12 and a half Bumi, that is the Bumi immediately preceding 13th Bumi of complete enlightenment.

[14:02]

Oh, and then, sorry, and then one also reaches the final accomplishment of the greater Bumi. bliss and emptiness and one becomes firm in the path of the Vajra waves one manifests the the accumulation of the essence of the Tathagatas of the three times Sorry, let me translate that again. One manifests the drop of the accumulated essence of the Tathagata, so the three times, and one gains power over the Buddha realm of the Sobhavakaya. Now, as for the signs...

[15:08]

those accomplishments. The outer signs arise in the drops. The inner signs arise in the limbs. The signs of thatness arise in the qualities of the mind. And this brief explanation can be better understood relying on more extensive literature, such as Sachin Kunga Ningpo's commentary for his sons, commentary in the Vaja Verses for his sons, known as For the Sons, or in Tibetan, Se Dunma. Right. Now, as for the third major section, which is the explanation of the stage of Buddhahood, which is the ultimate result, now that goes all the way back to the very first

[16:32]

beginning of this text on page 274 where the entire text is divided into the cause the method of abiding on the pre-will of the cause the manner of that's the first major part on page 274 and then the way of meditating like that which is that covers pages 2784 to 485 so that's the the bulk of the entire text now finally we're at the the result which is the ultimate Buddhahood so Yeah, so this is the final section of the book.

[17:57]

Okay, so by the absorption of the four goings or the four traversals, okay, so this four goings or four traversals is longer a technical terminology, which I think we explained maybe two or three weeks ago, through the interdependent connection of the inner and outer, so through the power of that, one enters into an equanimity or one has the experience of meditation which is neither possessing nor without faults and through that one achieves the 13th grant that is complete with it and So that is complete omniscience.

[19:11]

And at the booming of the ground... of the 13th ground of the Rajodhara, then the complete alignment of the interdependent connections appears. So at that very that very moment So Tsanggya means like moment. Kar is the moment. Tsanggya means without water. The perfect ceiling or something like that? Yeah. Tsanggya is the perfect ceiling. Perfect enlightenment. Okay. So then in that moment of complete enlightenment it is known as

[20:27]

Enlightenment. In group become a Buddha in one Mandala becomes a Buddha, reaching the Buddha world. Now that's the Tendri Digba.

[21:30]

Just a kind of this, at the moment of practice, it's just setting up the Tendri. And the Tendri is the Digba means, right, Tendri Digba? To arranging the alignment of the connections with all group in one mandala to become arranging the alignment. Just on this. So there are three greatnesses. There is the benefit for oneself. There's the great, sorry, the great benefit for oneself. the great benefit for others and the great benefit for both self and others.

[22:52]

So, As a result of the practices above, then in the empowerment of the near causes, and again, near causes is another technical term, in the empowerment of near causes, through the transformation of the residence, that is the abode of the deity, and the resident, that is, the deity itself, then one manifests the five bodies. Then he's talking about the traversing, these are three traversing things, four traversing things. The first one is the . So then through the gathering, sorry, through the absorbing of the traversing of the channels through the race empowerment, then one has the, one understands all bodies and manifests the mnemonicaya.

[24:26]

Right. So what we need to know is who wants that dress and someone you get to. Yeah, so the... I think it was just a couple weeks ago we went through this whole notion of the four traversings. And those are associated with the four impairments. And those are also associated with the four mandalas. And so in the base environment, there's the... absorption of the traversing of the channels, the body channel. When you say absorption, do you mean like the samadhi? Oh no, absorbing the wind to absorb into the channels. I'm sure you were here, we went through exactly what happens in the channels, all the channels of the body come absorbed together. And then the channel letters become absorbed in the awam.

[25:28]

And the omen nectar has become finally absorbed in the nectar at the crown of the head. And the wind shall become absorbed into the wisdom wind. And that will go... 443 or 4? 31 is about 3-0. Application of winds, basis of elements, 2.5 each. 440. So it's on page 477. Uh-huh. Page 477. 477, line 4. Yeah, I wasn't there. 477-9-4. The third broadcast I take in the manifestation of the 75 body.

[26:30]

No, sir. So we were talking about the four disruption of the four traversings. Does that ring any bells with anybody? Yeah. 477-9-4. 472-1. 477. 477-9-4. Yeah, it's the... It tells you how you get the five bodies. Yeah. So this, what we have now is already. Okay. The matter of manifesting the five bodies, the transgression is, that's 4, 7, no, that's 4, 7, 9, 9, 3. That's the end of it. So the whole thing... All we're going through now is the sonari, so I don't know that there's a point in going back to the sonari before. You can just listen to this sonari. It's absorption of wind in the channels.

[27:44]

No, it's not absorption of the winds in the channels. It's absorption of the channels themselves. Okay, maybe read it again. Shall we read it again? 477? Yeah, 477. Okay. Okay. So, maybe we could take more attention. So, there's the traversal of the channels, kind of underlined channels, associated with the basin problem. That's what's happening there. So all the appearance of nirvana and samsara in the mind depends on the channels. And all those channels are absorbed into the central channel.

[28:50]

Right. So then gradually, the 32 knots... of the central channel are released and then arising from that the central channel itself becomes about the size of a horse hair in the shape of a nada in a little squiggle at the supreme point of the crown Then it gradually kind of becomes just the length of about four fingers.

[30:05]

This is a measure. So it comes about this long. And simultaneous with that, one comprehends all bodies. And one becomes the Namanakai. So now, as for the traversal of the Lutter Manula, in the channel letters, in the secret impairment... So all of the incomprehensible in the sense of limitless variation of speech

[31:18]

in the body all have their foundation in the letters. And here, in the traversal of the letters, all of the letters of speech are absorbed into the 50 vowels and consonants. That is, the number 50 comes from the Sanskrit alphabet. What's Arakali? Vowels and consonants. You were here and you asked that last time when I read this, actually. And those are absorbed into A classes. And those are absorbed into the A one. And the outer shape of those are absorbed into the A. And then furthermore, gradually, the 12 vowels are absorbed.

[32:25]

Right. So then on the 12th booming, the... The tzedak, which is the anasvara, the ah, becomes absorbed into the ham, so about the crown. And the shape of that absorption is something that's kind of incomprehensible here in the Tibetan, which is ahamiti. Mm-hmm. And the color through that absorption is white. And through the power of that, one becomes the power of the hung.

[33:42]

which is capable of overshadowing or oppressing the four Mars. And at that very moment, one is able to comprehend all speech and one manifests the Sambhogakai. Now, as for the traversing of the nectar, in the empowerment of the primordial wisdom empowerment which relies on the wisdom lady. Now gradually, through the complete purification of the nine elements which are generated in this defiled body, Let's see, gradually one gains power.

[34:48]

And then those elements are absorbed into the white and red elements, just those two. So, then furthermore, with regard to the power of the white and red elements, from the lower tip of the central channel is the red element... which is like the power of the sun and of blood. Okay, so, and then at the upper tip is the element which one obtains from the father.

[36:07]

So the lower tip, it's the element, the red element is the one that we obtained from the mother. So the upper tip is the element which we obtained from the father. And the absorption into that white element, which is of the power of nectar and the moon. And... and then those two become mixed and kind of inseparable of one taste and then through the traversal of those comes the sixteen joys and through the success of purification and then becoming more pure then finally they're absorbed at the supreme point of the crown and of the form of a five-colored light of an excellent quality.

[37:25]

And then at that very moment, one gains the ability, so at that very moment that they're firmly absorbed in the crown, one gains the ability to comprehend all minds, and one manifests the Dharmakaya. Now, as for the traversal of the wisdom wind in the fourth empowerment, So, now, all of the thoughts and conceptualization of the mind is dependent on the wind, and now those five action winds, they become absorbed simply into... exhaling and inhaling, those two winds.

[38:27]

And the inhaling becomes absorbed into the abiding wind. And then the abiding becomes absorbed in the central channel. And then from being absorbed into the supreme point at the crown, they become the primordial wisdom wind. And at that very moment, that very moment of those winds being absorbed in the primordial wisdom wind at the crown, Then one gains the ability to understand simultaneously the body, speech, and mind, and one manifests the subabakaya. Then, back to the page 4, page 5.

[39:37]

Puanza Timbe, So now as was just discussed, through the absorption of the gathering of the channels associated with Budwe's empowerment, then one understands all bodies, and one manifests the mnemonica.

[40:45]

So then, having possessed the seven branches, the seven kisses of the great Vajradara, so that's another technical term, then beginning with that, the deities of the three seats, so that's another, the three seats are another technical concept, and the supreme emanation of the The Shakyamuni. Ribbon? Ribbon. Ribbon is a moon. Ribbon is a rabbit. Well, I said a rabbit. And then tigers and lions and elephants and jewels and the tree of kind of wishful falling tree and... Boat. Boat.

[41:46]

Boat. [...] So it then doesn't change even a little bit the benefit to the disciples who... Yeah, the suitable disciples... through that body.

[42:51]

The body will manifest. The body manifests without changing. I see. The body manifests without any changing for the benefit. It doesn't change the benefit, but it doesn't manifest for the benefit of those suitable disciples. They can act everything. So, one manifests all that through the interdependent connection which arises without effort for the benefit of those disciples. So, through the absorption of the traversal of the letters in the secret empowerment, oh, and this is something I wanted to say, so, you know, it helped me a lot when I finally heard that Drogmilo Tsala actually made the terminology a little more convoluted so that you couldn't, like, just stumble on the meaning through, you know,

[44:09]

without the commentary. So it's not like there's, you know, a perfect translation of this and all that stuff out there. So anyway, through the absorption of the traversal of the letters, then one understands all speech and manifests the Sambhogakaya body. And at the moment of having kind of properly reached that or perform that and all the speech of sentient beings and four elements and from the sky a fantastic thunder of Dharma arises and and that is for that is unchangeably for the benefit of those suitable disciples that's a couple

[45:09]

And that manifests through the interdependent connection which arises without effort for the benefit of those disciples. Now, as for the absorbing... sorry, as for the absorbing of the traversal of the nectars in the primordial wisdom empowerment, which depends on the wisdom maybe. I'm finding it hard to pick up with the writing. Could you just repeat that one sentence again? Sure. So there's the absorption of the traversal of the nectars. of the wisdom so there's absorption towards the nectars and that is associated with the third empowerment which is the primordial wisdom empowerment associated with the wisdom might and so through that one understands all the minds

[46:38]

of sentient beings, and one manifest the dharmakaya. So, at that time The causes of all the phenomena of nirvana and samsara, the result, the essence, all the manner of the objects of knowledge, and in what way they perform or they interact, all of those are understood.

[47:57]

And furthermore, the elements of sensory beings, their minds their unconscious forces and everything which follows from that all that is understood and and then through the mind that is through the Buddha's mind then without even without changing even the slightest bit then through the mind for the benefit of the suitable disciples, there manifests all the interdependent connections which occur without the slightest effort for the benefit of beings. Thank you.

[49:02]

Yeah, interesting. So they're manifests, that manifests without the slightest effort for the benefit of those disciples and for the benefit of those sentry beings. And the one she, the longer 13 best, we soon took time to a chamber. We soon took time to a chamber. We soon took time to a chamber one you go. One you go send it in. So then, through the absorption of the wind, sorry, through the absorption of the traversal of the wind, that is associated with the fourth empowerment, then one understands simultaneously all the bodies and speech and mind All those are understood simultaneously. And one manifests the Svababakaya.

[50:09]

And if one understands all the bodies, then simultaneously one understands both the speech and the mind. And then, alternately, if one understands the speech and mind, then simultaneously one understands the body. And through the body, speech, and mind, without even the slightest bit of changing or one acts for the benefit of the disciples. Sorry, one acts for the benefit of the suitable disciples.

[51:27]

That's why we're here. We're here. We're here. We're here. Yeah, and then just one thing to finish from before. So one manifests all that through the independent connection which occurs without the slightest effort and occurs for the benefit of those disciples. So like that, when one accomplishes the four bodies, which are the transformation of the kind of the base of the foundation, So the base or foundation is transformed in four bodies. Then, that which inhabits the base, or that which inhabits the foundation, which is transformed, and that is the innate self-awareness is very perfectly purified and transformed.

[52:51]

into what what is known as what is the fifth body that is the body of the spontaneous perfection of the essence so okay so let me just try and make sure that we're... So let me build up to it first. Okay, so we've described the four bodies. And what's being pointed out here is these four bodies are in their way transformation of the basis or the container or the residence. So over and over and over we see this tend and temple. The residence and the resident that lives in it. The base and what sits on the base. And here These four bodies are likened to like a base or a container, and then they're transformed into the four bodies. I'm sorry, the container is transformed into the four bodies.

[53:52]

And then what resides within that container, what resides within that residence, what resides within those bodies is the wrong rick, the innate self-awareness. All these Zogchimpa aficionados should recognize that, the wrong rick. the innate self-awareness, that is transformed into the perfectly pure, spontaneous presence, essence body, or the no nid lungidrupiku. Perfectly pure, can you say the perfectly pure? So it's perfectly pure, but the name of it is... Let's get the Tibetan name, and then we can translate it. Ngoo ni. Ngoo. Ngoo, essence. Ni. Ngoo ni.

[54:55]

Ngoo ni. [...] Spontaneous perfection of the essence body. So the body, which is spontaneously perfected, or spontaneously accomplished, or I actually wouldn't say spontaneously present, and it is spontaneously present in its nolani, in its essence. And that essence is nampadakpa, that is perfectly purified, or perfect, and it's perfect, A perfection of what? It's a perfection of the wrong work, the innate self-awareness.

[55:59]

In which it's informed. That is the single Primordial Wisdom, which is Nanduo. So, now, having realized that the ten, that is the foundation, or the residence, and the temple, that is the, that which sits on the foundation, or the resident, having realized that those two are of one taste, then, through the inseparability of the body and the primordial wisdom,

[57:03]

Then, without making even the slightest effort, it is unchangeable for the benefit of the suitable disciples. Can we try and do the, it's a little awkward, disciples who are suitable to teach, right? To train. So maybe in each of these, you know, we've finished each of these about this unchanging. So there's some notion that, you know, one teaches those disciples that are suitable to teach. Right. Okay. Now, as for the reasoning or the evidence for these five bodies which transform the residence and the residence, then one has a quotation

[58:33]

from the, that's not, Manjusha Nama Sangiti. Right. Yeah. One has a quotation from the Manjusha Nama Sangiti, which says that self of the five bodies of the Buddha is the self of the five primordial wisdoms that pervade all. So that all of that essence of oneself is manifested in one body of primordial wisdom, That is given evidence from the same text of the Manjushri Namasangiti, which goes on to say, the unstained one eye of primordial wisdom.

[59:41]

Thus it says. So recall that we're in the section of showing the three greatnesses. And the first greatness was the greatness of oneself. So all those were describing oneself. Now, secondly, as for the greatness for the benefits for others. Okay, so that mind, which was not generated, becomes generated. Those three accumulations, three gatherings of the elements, which were described below, one traverses that.

[60:47]

One rises from bumi to bumi. One manifests enlightenment. Though blind, one sees forms. Though deaf, one hears sounds. Though one is kind of crazy or mentally unstable, one finds the ability to recollect and so forth. So all these inconceivable qualities arise. So now as for the third of the three greatnesses, there is the greatness which is both for oneself and others. So the first is this thing that Rinpoche was trying to explain before about how when one attains enlightenment, there's this notion that not just you attain enlightenment, but the retinue of, in some sense, your own mandala becomes perfected.

[62:03]

So the practitioner is oneself, or the... you know, the king of the city, huh? And then, uh, the, [...] the village, or the, the mind? Uh-huh. The, The mind becomes the one pure seal. Well, the Chaggyan Ma is the lady, the wife, or the consort. Consort, yoga himself. Oh, I see. We're doing an enumeration here. That's not the seal. This is Chaggyan Ma. I see. So now we're kind of enumerating that whole seal. That whole retinue.

[63:09]

So what is that kind of retinue? So there's the yogi. There's his consort of a pure mind. There's his guru. There's his guru. One guru who conveys blessing. There are the bikinis who dispel obstacles. There is a gushing to a romantic. There's the one disciple who accomplishes the teaching. Which means obey, obey. Or obeys your teaching. Yeah, they obeys your servant. And so all these... At least... At least, these five at one time become liberated.

[64:14]

So it is explained. When I was born, I was born, and I was born. So furthermore, kind of supporting this notion that oneself and one's consort become liberated simultaneously. So through the realization of the mutual equality and the kind of single friend helping each other Yeah, okay, being a mutual benefit for each other, helping each other, that does it.

[65:35]

The Youngin. Okay, now, as for, so, basically, what's trying to explain here is, well, how can one support the notion that all these are liberated simultaneously? Well, as for the liberation of the Lama, acting like the great compassionate one towards my disciple, this I wish that it arises for the benefit of sentient beings. I wish that this disciple kind of achieves Buddhahood or rise of Buddhahood for the benefit of sentient beings. So that's what the guru thinks that. Yeah, that's why the gurus get labeled. That's the cause of his liberation, that he wished that his disciple got liberation.

[66:37]

So as for the liberation of the Dakinis, so through their great efforts in eliminating all the obstacles of a practitioner, then they get their bonus. Now, so as for the question of, okay, how does the disciple get the bonus? Well, the disciple gets the bonus based on his great devotion and his having gone to the yoga, the guru yoga, the profound guru yoga, or having taken... undertaking the path of the profound Guru Yoga, then he comes liberated.

[67:39]

That's what's said. That's it. That's right. Liberated one. Yeah. Okay. So now there's a little colophon which is associated with just this. So we now completed the text. Okay. So now there's this little colophon which is associated with just the section of the result.

[68:42]

And so... It begins with... So the Nirmana Kaya... kind of teaching to the variety of disciples. So the mnemonicaya teaches the variety of disciples and the mnemonicaya teaches to the variety of disciples and in teaching that it's the speech of the Sambhavakaya, and in whatever manner, in whatever way, comprehending in whatever manner, in whatever way, that is the mind of Dharmakaya. And possessing those three simultaneously is the Sambhavakaya, and then manifesting the primordial wisdom of

[69:55]

of innate self-awareness for one's own benefits as well as extending the kind of the accomplishment of the wishes of others for others' benefit together with for both oneself and others attaining the supreme state Ten means to come. [...] May I obtain the place of the supreme attainment. Okay, so

[71:25]

This colophon is just kind of recapitulating what we said. So basically, it's talking about the mnemonicaya, the sambodakaya, the dharmakaya, the srababakaya. And it's talking about, well, the function of the mnemonicaya is to teach the disciples. And the actual speech of the teaching is the speech of the sambodakaya. and comprehending in what manner basically all the ways that things manifest all the way you know including minds phenomena and so forth that is the Dharmakaya and the essence of all three of those simultaneously is the Svabhavakaya so those are the four bodies and then they're manifested for one's own benefit They're manifested for the benefit of others, and they're manifested for one's own and others' benefits simultaneously.

[72:31]

Those were the three greatnesses which we just heard. And for the benefit of one's self, there's manifesting the primordial wisdom of innate self-awareness, or the Ronrich Yeshe. And for the benefit of others is extending the wishes, basically accomplishing the wishes of others, That's for the benefit of others. And then for oneself and others, there's obtaining the supreme state. And then it ends with a wish, may I obtain that state of the supreme liberator, the one who leads. Now... So that's explained in the words... ...until now. Now, why don't we just do this last line and then... So...

[73:52]

As for that yogi who actually practices this path, Gita is sealed by the ten secret aspects. Ten secret teachings. Ten secrets. So now, as for that fortunate disciple, that is, the fortunate disciple who practices his teachings. The benefits, right? All those explains the previously above and below, everything. Detail is... So one should understand like from the coke cube.

[75:00]

And the coke cube is the only translation I've seen in English is synthetic outline. Basically, it's that organization. Synthetic. Like polyesterate synthetic, meaning synthesis. It synthesizes together. S-Y-N. S-Y-N. T-H. T-H. E-T-I-C. E-T-I-C. Synthetic. Yeah. And then O-U-T. O-U-T. L-I-N-E. L-I-N-E. The structure of what we're talking about? Yeah. So one understands from the synthetic outline, in the great detail, the explanation of the above and below, which is an instruction, and so forth, for the benefit of the fortunate disciple.

[76:11]

So having explained to the mind of the disciple Tundunyawa means one who is interested to study The one who's interested in the meaning, the don, the meaning, having explained to him, may one endeavor to accomplish that great meaning for the benefit of oneself and others. That sounds like just what we should do. So, four and a half years later, Rinpoche has been so remind. I'll say two or three times.

[77:15]

We don't remember. Since we don't quite remember. We can read it again. Yeah. Well, should we do it again? Maybe we should. Yeah, we can. There are a lot of texts. We can read relating to this subject. We can read it. Another one. Maybe we can read it. Who has the name of yourself? Sounds raised. Sounds raised. It's really helpful, you know, like... In the practice where it says, you know, you do the throwstone trials and you bring the, you know.

[77:45]

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