All right, we're going to read 384 line 6, which is the general meaning of the second meaning of the general, the category of the practice. which is specifically explained here. That is also stated from the text. On the path, it is showing the fifth exhibit, the completion of the generation stage. That is sad. Also, four are shown by means of the five.

[01:04]

The four impriments. Four impriments are shown by the five divisions. OK. But isn't Eva fifth, though? Eva is the second. I mean, now, but. Now it's fifth. Yeah, I think it'll be clearly next to the next. Yeah, yeah, we will clear it, clearly. Yeah, right. has said that the meaning of that is to practice too bad. Whatever the path, what kind of a path to each of these four initiations, right? What is the path? Which happens. And whatever is the view.

[02:06]

What's the view? What's the tenants? Which means the next page says talking about the list of all the And the view and the attendance, and the transformation of the . So the is the, what is the . Incidental? Incidental. Or you'd say kind of incidentally. Incidentally. What is the parto? Incidentally, what is the parto? So the point is that it's not counted as one of the five.

[03:08]

That's right. And then the result. The devil is talking about this. That is all it's talking about. Uh, so what's happening here? No, so those are the five. Okay, this is, uh, the, uh, the, in general, uh, the meaning of the, uh, the practice that was illustrated into a pacifically, uh, pacific thing is, so the pacific thing is, uh, has been planned. There are the four impairments and there are the five divisions. And Bardo was thrown in as an incident. That's a bonus.

[04:18]

The path, et cetera, then incidental, incidental, with them, there are, the, Tenzen is the subject matters of, they are divided into six, six subject matters. Tenzen is the, Tenzen is a kind of a, like a subject meaning of, Subject meaning, actually. Meaning. Established. Expounded. Expounded. Expounded, yes. Expounded, yes. Expounded. Those are the kind of word, the classical word for the... And first of all, the first of all, the first of all, the

[05:50]

there is a generation stage. For the path of the vast initiation, there is also the generation stage. There is a generation stage. Now it's talking about the warm, first of all, the vast initiation. And then there is a categorized given bomb. There is a stage. And the tower is the view. There is a three, right? Yeah. Three intrinsic view, three intrinsic nature. Three intrinsic signatures. And which is a tenant. This is It's a talent. This is Sajjava's kind of vocabulary.

[06:53]

It's called samsara and nirvana, two in one, or the appreciation of the samsara and the nirvana. Right? Right? Three natures. The view is the three natures. Uh-huh. Okay. Three in principle. Yeah. Oh, okay. As far as concerned about the Poa transformation of consciousness or the Poa is to transform to a higher level. As far as concerned about the intermediate state of the

[08:17]

Subject of the consciousness, transformation, Panto, is transformation of the Aritam, which is the deity, and your own mind, Taksen, which is your own mind of Rajagodava, to merge into one taste of Rajagodavas. So that is on there, huh? Right. Oneself. Okay. Right, right. And the result is that from the past initiation, the cadre of the past initiation, There's a result, right? They're talking about that table, there are three kāyas, actually.

[09:23]

The first kāya, which is the nirmāna kāya, accomplishing the nirmāna kāya. Trūveku is the nirmāna kāya, or the manifestation, emanation of body or something like that. Trūveku, nirmāna kāya. which is spontaneously accomplished by its nature. So there's six of them, right? And so the result, and the part, What's the difference between the... These are two different practices. Two different practices.

[10:28]

Okay. I don't know, it's kind of interesting as to when The dark amide got expanded into dark lamberto. What happened with... I guess what is exactly what he is saying is that what's happening is the transforming superior, called the core means here. Superiorly transformed the consciousness. which then describes the following these verses. What's happening is that your self-consciousness is transforming into the wisdom or the deity. That is superior, right? I think that may be related to that. The distinction in dakama is you don't make it to the border, though. You actually exit this life and go into some...

[11:34]

state of realization. Whereas in Vardo, you're actually in the Vardo state, right? So like in the Bakama, you don't go into the Vardo. It's like a Kovac in history. You gain the realization of his life. You gain the realization of the time of death. That's Dakama. Or you gain the realization at the time of the Vardo. Or you gain the realization in the future. Ah, okay. Doesn't sound too good. Yeah, I think it's a kind of... I think that's the reason what you said, because the career person gains a realization through koa in the docking, but the... some of us, the career person gains a realization through... Alright, that's right. But there is... Dagama, which in that case... means a kind of realization rather than actually a transformation of consciousness, right?

[12:45]

Anyway, then there's six of them in the Pumong, the pattern of the initiation of the vase. and then the first of the sixth which is which is the categories of the generation of the stage on the path to that in order to practice that in order to practice that In that particular initiation path, which means that the path of generation, a state, path of generation state.

[13:54]

And then to that, the activities of Chao is a kind of action or activities of that particular subject of the generation stage. And first, and then Shinjin, there is a Shinjin is also involved. Shinjin is the meditation on the one-pointed mind or the training of your mind to focusing into the visualization. professional type of thing, but here is Vajrayana is dealing with the visualization of the deities and so on and so forth. Simzhim is called. Simzhim is holding a mind. There are two types. So that means, okay, so there's the activities of the generation? Activities of the generation and there is also the simzhim itself. Which is the mechanics of doing?

[15:00]

The mechanics of focusing each individual like they have Dead eyes or the limbs and bodies and colors and lips and shapes and everything. Like when we did all of those exercise? That's right. That is supposed to be what it's called. That involves it with the genome. Yes. Right. And so that's it says. And then first, now he's going to explain that the first is the which is, again, referring to venerable, I believe, that has this instruction, instructions, instruction words, which means that

[16:02]

And then, cells continue. In order to enter into the meditation, or the practice, in terms of meditation, or the meditation, prior to that, so that you must... receive this kind of thing must take initiation from the guru the initiation of the path initiation or the time of the path is called the path initiation the lemdu we also call the the hevajra sadhana is named after this Yes. It's called Lendu.

[17:04]

Yeah, it's called Lendu. It's named from the activities. At the time of the path, it's called. And so you take, in order to practice the sadhana of the Hapajada, you must take the initiation of the path of initiation. And then after that, Then Pemzing So, which is, so means recover or restore, restore all these mayas that have maybe broken ourselves. Does so mean like? So mean church. Marriage, usually marriage. And so on fire, right? Yeah, we say that Pusso, Pusso means marriage. But Pemzing So could be slightly changed into that subject. is the difference of child, when we're talking about child, to a marriage, then we also use this soul, child soul.

[18:09]

Is that so you're talking about the underlying sick? Yeah, the soul. That is soul. So the sick, where is... Oh, damsik. Yeah, damsik is there. But damsik is soul. And the lama... He's snugged every time, you know. If Lama Mishugna means if there is no Lama, you know, say, yo, we're going to pass away and you cannot have an initiation or something happens. Lama Mishugna, if there is no Lama, it's available or not exist or not staying, but... And then... They need you to raise your tilas then by yourself. Do it. Draw the mandala on which that you are going to meditate.

[19:14]

So you have to do it yourself. And then, then you do the, after you draw the mandala, Then you do the , which means that to the self-hindering of the initiation, which means an extensive one, that is an extensive one, but take it, do it ritually. Is this for someone who didn't say you've done a retreat of or anything? I think this is basically talking about is, however, you must have to have initiation. Okay. Regardless. But someday that you are serious, you're involved into doing a practice of healing medicine.

[20:20]

And some kind of serious. But maybe... Maybe your lemdu is broken. You forgot, you know, during the commitment, this temzi. The lemdu is chair, which is broken. You forgot the lemdu for a while, and then you wanted to recover them. I think this is the way it was. He wanted recovery, and there's no llama around. Right. If you have a llama, then you go ahead and go back and take it all over again. And if you don't have that, I think this is just basically to restore the lamdu practice. Now, in your tradition, to do the dhatya, the self-empowerment, do you have to do retreat first or not? No, no, you don't have to do the retreat. Self-empowerment comes with the lamdu.

[21:22]

In the Dhanju, I mean, Dhanju, Dhanju, there's a separate text. You can do that. Anybody can do that. Anybody can receive it. Once you receive the initiation previously, then you can do the Dhanju general task. Because in the Galipa tradition, you have to have done retreat first. In order to do the self-meaning. I see, thank you. The notion is that he couldn't give empowerment to anybody else. I couldn't give empowerment to you, so... Yeah. That's fair. But we're lucky that you can get to the self-empower, because I remember talking to Galoonfoot people, and it was like, oh, you know, we're going to get taught the self. It's like, whoa, you know? This is self-initiation, yeah. Actually, Danju is taking self-initiation. Now, you have to take self-initiation in order to... In order to receive the conversation, you first draw the mandala and then to receive that.

[22:29]

I can't think of what I've seen out here. Why don't you have it? I defer it to you. Okay. Is this for giving yourself formal? Because you give yourself the subject. Yes, it's a ritual. Just like you give it to someone else, only you give it to yourself. That's right. And you need a one thing. The victory base, the action base. Really? And you accomplish the bases, and you accomplish the model, and you like to do it in front. Yeah, yeah, yeah. You do it all. Okay. That's right. In the model that we have, it's Dumzhi.

[23:31]

Dumzhi, the Keto Dumzhi, and Kanjo Dumzhi, and there's 15 days of our In the central monastery, they do all the four corners. There are Dengjo and the Sunbi. And then in the middle of that is the Dengju. And when you do the Dengju, you do that also. There are Dengju. You have to take Dengju. You do all the Dengju. Dengju means? Dengju. Dengju. What is the Dengju? Dengju. It's not Dengju here. You're not going to draw the whole mandala, what do you use?

[24:36]

Maybe once a month rather than just doing the Hebrew Asura practice, we should do the Hebrew Asura soft and palm. It would be interesting. You would what? To do the danju. Yeah. That would be classy. We're classy. That would be wonderful, yes. Yeah. And we do the jian pang, eh? ... [...] When there is a harmonious circumstances are gathered, to come into harmoniously, to fit into together harmoniously, and then one should do the retreat.

[26:01]

Do it when you get the chance. Yeah, when you get the proper chance. Before you do the intensive retreat, you must make sure that the satanas are the first landu. Make sure that the samaya of the landu is supposed to say the mantras every day, you know, or whatever promise to do in the initiation. So make sure those samayas are not broken. Anyway, so anything you can... broken then what it is to recover that is to do that go to the Lama and get a initiation and then there is one Lama then you take yourself as a Dengju and then then then do the Sadhana and then when you have a proper time conditions of everything then you can time basically time And then you do the retweet.

[27:03]

So you don't think gen is unharmonious circumstance? Gen is certain conditions. Secondary circumstances. Right, yeah. You and gen. Right, you is the primary card. Oh, okay. And so... Now that you're talking about it specifically here is a retreat, doing a retreat, a long period of time, a retreat. And they are doing a retreat on the basis of the path of the generation stage. On the basis of the generation stage, You need a number of the mantras. Nyebba means here.

[28:07]

Nyebba means to the presentation of the mantra. You need also at least a Shibum. It's 400,000. 400,000. Most of it, which means as much as you can recite. How much did you take? Two months. Four hundred thousand days. Six months? Maybe less than that. If you're doing it on a daily basis? Three months. Three months. Three months? Wow. Thank you. And that's just doing just the sadhana, focusing on the mantra recitation. That's right. And it's doing the session, three sessions a day or four sessions a day. Each session, then we just do the whole thing and read it out.

[29:12]

And at the end of the recitation time, then you just do the sadhana. So that's without doing lots of prostrations and mandala. And we don't have... well don't spend too much there you know because if you spend too much other doing things you don't want to make these four hundred thousand you know basically it took five hundred and forty hours just a pure mantra recitation five hundred forty hours pure mantra recitation how many recitations? to do four hundred thousand oh oh actually no maybe it took one But it can be done in about three to six months time. Yeah, then let's say six months. Three months to bedtime, six months. Whereas it depends how early you get up and how late you stay. How fast can you stay? How fast can you stay?

[30:18]

That's what I think. So in 15 seconds, that would take 400 hours per 100,000. Yeah. That's my rule. Wow. To get the number of hours in mantra presentation, you multiply the number of seconds in mantra by 27. And that hour is divided into, let's say, date. How many each day? Eight or nine hours of pure mantra recitation. You only have to do the whole seven, four times a day and stuff. Eight or nine hours is good. That's about into four sessions. I think it's two hours each session. Yeah, you're doing at least two hours of mantra recitation each session. And you can't count any off-session mantra recitation? Can't count. Dento-chig means in one seat. Oh, what's the term?

[31:19]

Dento-chig. Dento-chig. Dento-chig. Dento-chig last. In the seat. And then there's some kind of interesting thing, you know, you have to go to bathroom, right? Oh, yeah, I've often worked at that. And then you do the, there's a smaller thing, you know, put a vajan dart or something to your mala. Oh, that's sweet. And then leave it to your seat. And leave it to your seat. Oh, yeah. Then you have to come back and see it before the seed... Before it cools off? Yeah, it doesn't. Before it cools off, you have to come back. Oh, I heard an interesting story when Jay Goldberg was doing retreat and had diarrhea. But I won't tell you that. It's not messy. It's not messy. Talk about a bar. It's formidable. Maybe put some kind of lectures to... How do you make a Vajranada in Amala?

[32:19]

Could you show that? This is too small. Does anyone have one? Or I could get one out of the case there if you don't want to do it on that. Yeah, then I'll be... Oh, if you can bring the case, yeah. I think I forgot that. So one would do, this is called a number retreat. This is the number retreat. Yeah, this is number retreat. And one does 400,000 of the main mantra, but then... One does that reduce the third. I've done a portion of that. I think we've got... Let's see, what is this one? Something like that. Something like this.

[33:23]

Oh, because it does look like a vajra, it's down there. Yeah, something like that. Oh, you turned your mull into a vajra. Yeah, I don't know if it turned mull into a vajra. That was very fast. Now it's coming. It looks clear you didn't go to the bathroom much. There it is. So one just practices that. Yeah. Kind of like a picker. Yeah. This is good if you have to do retreat after 50, don't you? Prostate problem. Yeah. Yeah. And, um, uh, uh, there's a little check. Tijuja, of course, you are talking about the baptism. Then the following mantras, the Ashton Dhanaya itself should be the site of 400,000 in this case.

[34:32]

And then the Tijuja, oh yeah, then after you've done the 400,000, and then there is Jinsic, which is the final ceremony. You have to do that. And when you do that, you need to also repeat the mantra about the 10th of that. 40,000. So how is it? 4,000? 40,000. That's a long fire. 40,000, huh? Future. Future means the 10th. Oh, okay. Um... Now, maybe not, but I used to do that Devabiju. So the Devabiju, I did a fire ceremony for the Hebride.

[35:33]

My Hebride was three days. Fire ceremony for your Hebride was three days? Because you have to do all the throwing stuff. You could do 40 thousand pictures in a day and a half. Well, they would have to do all the flowing. Yeah, they would do too. Well... What? I mean, it's not the time to do all that. I don't know. No, no, I'm just saying that there's the time to do the mantra, and there's a lot of time spent to do that. Blowing in stuff. No, no. Right. That's not valuable. Exactly. That's what most of the time comes. Chinsek is what? Brent Hoffman. Brent Hoffman, yeah. So, do you have to keep the fire going for three whole days, or do you rekindle it each morning? Each morning, each candle out. That makes sense. As I explained, you just do it. In this particular, what he says, what we are talking about,

[36:44]

about the initiation of the path, the time, path time initiation. It's talking about the cause initiation. You will see that you won, which is the cause initiation. That's the materialness. What do you see with him? In this particular showing, talking about the Lendu, is you have still working the Samaya of the Lendu, then to restore that, it's a particular initiation, it's not the path initiation, but... So the gap is broken, if it's broken?

[37:46]

This time. In this case, based on the path. Now, here I'm talking about another occasion. There is . At the instruction period of time, we're receiving, not the initiation, but the instruction lot, receiving the evaluation of this initiation. The instructions, . T is instruction, but Lama and then give instruction and then the disciples or the students to immediately to concentrate accordingly meditating whatever the subject is.

[38:59]

And so it involves the timigis, doing that kind of action between the gurus and the students. that during the Lam-Jay teaching capsule, if you are not able to do this kind of 100,000, 400,000 recitation, if you are not able to do that, What is that? Sark, purification of the juk-sun, as explained above. So the sark is the sonarman yeshik-song. Jang is the purification.

[40:00]

Juk is entering into the mandala. Well, it's talking about during the instruction period of time, then there is, as it's explained, there is you needed to do the accumulation of merits and the purification by the sattva of mandala offering and So those things are... Self-injuring. Self-injuring. And then... Then there is... Oh, I see. In this instruction... Remember, we are teaching... Before instructions, there was some... We have to offer mental offerings.

[41:12]

He's talking about that, basically. During the instruction, then you need also still mandal offerings. So he's talking about that occasion of the mandal offering, there is the Shashi, or the instruction, which is written by Sajjapindida. I'll illustrate it again. So the definition of the Mandala definition. That is, the Mandala has three definitions. The first definition is the object. that the rice and the metal plate and, you know, these things are called the object.

[42:24]

You're talking about the object, you know, plate and so forth. And then the inner description of the mandala is a mandala offering of your body. that your body is offering a mandala as a mandala. Then there is Sangwa, which is a secret. A mandala is the non-dual aspect of mind, mental, mind of that, non-dual mind, mandala. He's illustrated as three types of ways of offering mandalas. So we don't have these practices, do we?

[43:26]

Well, we did this during the initiation. Out of mandalas, right? We did the outer mandala. Oh, okay. The other one is... It's the inner body. And the secret is the... But this body, this Dorje Body Manala is not the creation of the Body Manala, it's an offering of Manala? Yes, the body is offering to the... So it's another kind of practice.

[44:28]

This is, but remember we had different prayers. So we recited at the laundry and we started with the seven heap, then we went to the 37 heap. Then we went to the visualizing all the atoms. Then later we added the mandala offering where we described the west filling cows, the aviduti, or the nectar and all of that. Oh yeah. That's right. There was some piece of another attached to that. We have a prayer of that somewhat. There's like a secret mandala offering and then like a double secret or whatever. It's in the liturgy of the triple tantra. I looked through the file cabinet. Oh yes, because the ones I can't find in the triple tantra are the ones where you relate the symbolism of the set 37 heat mandala to like a body mandala. So that's the correlation between all this things. So that's the correlation between all this things.

[45:32]

My understanding of knowledge is offering. You offer just first the auto mandala or the physical, the material mandala. Then, it says, then, it's to display the mandala with advice and the plates and everything. He wrote it down. He just said like that.

[46:47]

They gave us a second time, you remember? So it's that. And the rest of them, it's the same thing in general. And then at the end of that is which is the requesting words of the Guru Yoga. It also says, which means that please bless me to accomplish the profound path of the generation stage through the initiation of the vast initiation to my body. The vast initiation is given to your body.

[47:48]

Right? And then... So during the body mandala, body initiation, the vast initiation is given to the body at the same time that you are gain something here. The form two of these. What is gain is the one, what do you call the three? Three intrinsic natures. Three intrinsic natures. And the view. To realize the view, three intrinsic natures. That's right. And then the... to Da. Here also to the Nyok, which means to reach, reaching the, through the Pumangu, the vast initiation to the body, to that which allows to reaching out the special, this tenet, viewpoint of a tenet, which is the Tao Kunde Yilmi.

[49:13]

the samsara and the nirvana then while this is prayer if I'm not able to reach out the tenant the realization of the samsara and the nirvana two in one in this long time Then I will do the practice of the poem. And may I be able to accomplish the poem. And then if I'm not able to even that, if I'm not able to be not able to make it at the time of the death.

[50:17]

That's the . That's right. And then . then there is some kind of precept in the immediate state. Pardo, the intermediate that when you die, after the death, then you have Pardo precepts. And in that Pardo precepts, please help me to, to mix my mind to the deity mind. Then it depends on the basis of that triceps of that particular technique about mixing of my mind to the deity.

[51:36]

With that, then please may I be accomplished the knowledge holder kichara, the zing khaju, to the two Gungandus. Then what happens is the, the vast initiation that leads you, the final, the result is the nirmanakaya, the two Gungandus, right? It gives all of the different ways. Right. In that prayer. Well, this gives us kind of an understanding of what's happening between initiations or the four initiations. It has its own qualities. And it has too. It has too. So this final result is that is accomplished. Where does the prayer begin?

[52:41]

The prayer begins with this. It begins here. Thank you. The first initiation prayer. So it starts where it says? Oh, okay.

[53:44]

So that's the... Now they're talking about the general topic of the second is the... Simzhin. Simzhin is the mind holding prafasana. The simzhin, prafasana or simzhin, holding the mind. Holding your mind with generation states. There are many ways to hold your mind. Without a generation stage, you can hold your mind. But this, particularly dealing with it, using all the limbs and parties and the shapes and colors of deity, you know, the deity limitation.

[54:51]

Generate one point of death. Yeah, and the third eye, the third concentration on the third eye, and then the details of everything. And if this doesn't pick a better, then right eyes and left eyes. The third eye also should be kind of explained. The left eye is divided. Yellow eyebrow. Yeah. Then this... In the generation states, there are also categorized two types of... generation stages, the outer generation stage and the inner generation stage. That's called qi qi rin and nan qi rin. qi qi rin is the outer generation stage and nan qi rin is the inner generation stage. For the outer generation stage, to do that

[55:53]

There is a category, again, several different categories. Induring, and then there is the dwelling, or the stabilizing category, and then from the rising category. from the Samadhi. And so there is a Yukpa which is entering and the Nebam with it to stabilizing or maintaining or abiding. Abiding stage and there is a let's say the entering stage, abiding stage and then the license stage.

[56:57]

There's three stages that you mentioned about here. In the Girim. This, I guess, applies, these three things are applies to the Girim. To the ultimate generation stage. That then is... The Birubba said, Birubba's tradition. And, which means Birubba. In the according to the Birubba, there is five a number of us, five kind of realization category on the outer generation stage.

[58:04]

For the realization, but it's a kind of state in five different categories. The five divisions are in the Puruba style, outer generation stage. We're talking about that. From these five There are also, it branched out 14 of them. Well, anyway, in this particular situation here, then it's called

[59:22]

Wanzhang. Wanzhang is the manifestation. You remember Wanzhanga? The fire of manifestation with enlightenment. Early gali? Early gali means the vowels and the consonants. Right, right. So the vowels become the lundisk and the consonants become the sundisk. Right. There are four or six branches connected with the Nguanjang. Is it Congo? Congo is whatever, six or four branches. So this is another categorized subdivision connected with this .

[60:34]

So . . . Nyamsulimba means to practice. To practice. To practice. To practice. Which means to practice each of these ngunjang with the branches. There's 14 of them. The subdivisions of that through the ngunjang. And you can divide into those things in the, when you do the retreat, you can do it into four sessions of this.

[61:49]

Right. Well, he says you can do it under four sessions. It doesn't necessarily retreat, right? Oh, wow. Like if you have time to do four sessions now. That's kind of a retreat, you know. That's implied that it's real. In the good old days, people do four sessions, period. Right. The answer to them all the days. Four sessions or four or six? Yeah, I'm talking about four sessions, but the six or four branches to connect the web with the ngunjang. First ngunjang is early in the early, early in the second. I don't know if I'm reading that laundry group.

[62:53]

I've heard of what I can behind on that. Are we discussing the four versus the six branches? Oh, I've heard, no. So the... Yeah, yeah. I mean, I've... Originally, Sachin did four branches, right? Right. But they wanted four branches. But somehow Dr. Gilson got more impressed by Dr. Jayach under his six-branch son. Yeah, lots of what? At the time of Jason Dr. Gilson, the six-branch son had been... all the way through the chain. It was called the middle link because at the time of the conduct of Gilpin, the four branch was longer than the sixth branch, so the sixth branch was the middle. There's four branches or six branches.

[64:08]

These four or six branches are written for the beginners that we have to read. Where's the beginning? In the left side of the sentence. It is referring to these four or six branches of the sadhana. Referring to that. Now the next one is It is the practice for us. What we are doing is for the beginners. So I am a little lost here in that we have five divisions of the other generation states that branched into 14. So that's a homework, I don't know what that's about. Right. And then the moon jang, there are also this four to six land practice that we can do in order to achieve 14.

[65:18]

Well, first of all, generation state has Five realizations. Okay. In that five, there is a subdivision of branches divided into 14. Okay. And what? We are practicing here the six or the four limbs of sadhana or the middle length of practice is connected with the five realization of that. Okay. Remember? But, however, this is a simplified sadhana for the beginner.

[66:20]

Wow. I can run. I can run, but I thought I read that one. This is the victory. Oh, okay. So, can you read this to mine, that one? Oh, yeah. We can stop here, okay? Thank you. 387. 387 line. Line 2. Excellent. Oh, thank you. Oh, joyful Lord, stay in the speed of some of your purity of life, and choose me to pray. Open up with our pastor, and our holy name, and proclaim those blessings in God. And a lot of that we wish to thank that of the face of the green-bushed cheek of the subject of their love.

[67:17]

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