So I said to him, if you want to go to the forest, you have to go to the forest. If you want to go to the forest, you have to go to the forest. If you want to go to the forest, you have to go to the forest. Tonight, number two, we begin from Mahayana static teaching.

[01:16]

Before we get this teaching, we have to have the right attitude and the right intention in order to receive Mahayana teaching. Actually, we are very fortunate to have this kind of opportunity to receive the Buddha's teaching. It is very difficult to get the Buddha's teaching through the qualified teacher and having the right opportunity to study and reflect on that Buddha's teaching. So, having even the little chance and the little opportunity to study and reflect on the Lord Buddha's teaching, which is very great and vast merit. So, because of that, Rinpoche, he likes to give

[02:29]

According to Abhijit Rinpoche's centers, the members request some of the Mahayana's essence to the point of the Mahayana's teaching. So what the Rinpoche will give the teaching, it will be in Tibetan language. It is quite difficult to understand for everyone. We have to go through the translators. So whatever Rinpoche give the teaching, actually it is not the Rinpoche himself that made, but it's dependent on Lord Buddha's teaching. It's very important to lesson very careful, and whatever we receive this teaching, it's a necessity to write down and keep in our mind. So... Just for example, having a delicious food, prepare everything ready to eat, but without taste that food, it's difficult to understand what is the taste and it won't be sufficient for oneself.

[03:54]

Like that, just having the teaching from the teacher, but without study and without reflect on that. It's just having the delicious food, but without eating. Like that, you know. So that means, after receive the teaching, it is necessary to study and reflect, meditate. No matter what how much we receive teaching, that we have to apply that teaching on our mind. So that's very important. You think we should do something about it?

[05:52]

We should do something about it. [...] So, we have a lot of people in our community. We have a lot of people in our community. So, we have a lot of people in our community. So, we have to do this. We have to do this.

[06:54]

We have to do this. We have to do this. So, so, [...] so. Loma is the name of the tribe. [...]

[07:57]

Loma is the name of the tribe. Loma is the name of the tribe. Loma is the name of the tribe. So, we are going to have a meeting. We are going to have a meeting. We are going to have a meeting. We are going to have a meeting. So, we have to take care of our children. We have to take care of our children. We have to take care of our children. We have to take care of our children.

[08:59]

If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it. I think you don't need it on my you don't think you're gonna miss it shouldn't don't buy me a movie Nicky and it's wrong I didn't know [...] So tonight what the Rinpoche will give the teaching is actually based on the interdependent origination.

[10:43]

The interdependent origination is the essence of all the Lord Buddha's teachings. And also one of the great scholars, Nagarjuna, he said in his book, those who understand about the nature of interdependent origination, which they understood the essence of Lord Buddha's teaching, and also they seen The Lord Buddha and all the other eglise and pimpshires are Buddhas. In other terms, he also mentions those who understand about the nature of interdependent origination.

[11:48]

then they understood about all the essence of the teachings. There is not any other knowledge besides the interdependent origination. So the interdependent origination is one of the most profound and most extensive teachings among all the Lord Buddha's teachings. It is difficult to explain within a short time, but tonight Rinpoche will give a short and in brief teaching on the interdependent ordination. So in order to study that interdependent ordination in knowledge, First, we have to know about two things, the interdependent ordinations, which is the outer and inner interdependent ordination.

[13:01]

So first, Rinpoche will explain about the outer interdependent ordination. From one's consciousness or from the seed of the plant, after the Lord Buddha's transcendent wisdom, all the phenomena and the living beings are included in the interdependent origination. There is not any such things beside the interdependent origination. So interdependent ordinations means that everything's dependent on each other. There is not such thing that themselves all naturally appear dependent themselves, independent. It means, for example, the outer interdependent ordinations

[14:15]

Whatever we planted the seed, we can get the same type of fruit or the result. If we plant the seed of the rice, we can get the same type of rice or fruit. Or if we plant the seed of the wheat, we can get wheat, the result. Same types, you know, whatever we plant the seeds, everything grows according to that seed. If we plant the poison, that result also will appear, the poison. Medicines, the seeds appear, you know, the medicine, the fruit. So same thing, whatever good and bad deeds also that will come, that same the action, the result.

[15:19]

It never, you know, mistake about the cause and result. It's unmistakable. So all things, all the phenomenons are interdependent, included in that outer interdependent ordination. So that's for example. But he gives just only one example, which is that if you plant a seed of rice or any wheat, anything, First, there are seven different types of seeds which are dependent on each other, which they call seven causes.

[16:24]

The seven causes are dependent on each other. First, the cause is the seed. So after we planted the seed, then it grew the plant, which is the second. Plant is the result of the seed. After the plant, then it grows the .. Leap? Yeah. And then after leaves, then the shoots. OK. There are seven . . . Then the fourth one is they interpret, they say, essence.

[17:35]

And the fifth one is the yin-po, yin-po, yin-po. Then the flowers. Yes. After that, then the seed. Seed, you know, that's the result, the final one. The fruit one. Yeah, fruit. Six or seven? Six. So you don't look. What is this? That's it.

[19:03]

First one is seed, and second one is plant. Third one is stem, and fourth one is leaf. And fifth one is essence. Sixth one is flower. So those are dependent to each other, various ones, you know. What do you mean by the essence? Essence means just to be poor, that's it. Let me pour the flowers. What do you say? Pour the flowers. Uh-huh. Do you have any suggestions? You repeat seven.

[20:20]

Seven causes? The first one is seed. Second one is plant. The third one is the sprout. The third one is the stem. The fourth one is the leaf. The fifth one is the bud. The sixth one is the flower. The seventh one is the fruit. So those are the seven causes, okay? So these seven causes are also that, you know, to dependent each other. It never appears itself that they have to beat the right cause and the right condition.

[21:27]

So someone, they said that some, according to the Hinduism systems, someone, they said, all the human beings, living beings, all the existents are created by some gods. But it's not true. There is not that thing that created. So, someone, they said, it's appeared that, you know, natural, there is not such things to, dependent to each other. That's also called, you know, everything, you know, dependent to each other. So there is not such things independent. So that's why the Lord Buddha's teachings, they say, everything, the phenomena and living beings, everything is interdependent of the nations, relationship with each other. So that's why the first one was the seven causes.

[22:31]

And then second one is six conditions. The six conditions The first one is earth. Second one is water. Third one is fire. Fourth one is air. Fifth one is space. Sixth one is time. So these are the six conditions. It's not sufficient having only these five causes, but it's also necessary to have these six conditions. Without having these six conditions, it never appears the right route. The first, the earth, it makes the ground of the foundation.

[23:39]

Then these waters, it does the collect, the good conditions or the necessary things. Then the third one, air, it grows up, like in . The fourth one, the fire. And having that, you know, the air, it doesn't, how do you say, it doesn't rotten the... Yeah, it's never spoiled with having that air. And then the space. Pardon? What? What? What you're saying? Uh-huh. What? Uh-huh. airs, with having the airs, it doesn't spoil.

[25:05]

And then with having these vibes, it increases. And then with having the space, then it blows up everything. And then with having these five elements, it's also necessary to have some time. According that's how much the durations they need. Weeks and months or years need to time. So these are the six, are the we call six condition. So altogether, seven causes and six conditions. Having these, then everything grows with the interdependent ordinations, the whole thing. That's just for one example.

[26:09]

The same way, all things, you know, meaning everything, has to go through the, you know, the causing condition. So having this type, the condition, we call the interdependent ordination, or the thing in different way, incubate. This means that same, you know, to relative each other, or the dependent each other. So that is what we call the outer interdependent ordination. So with having these causes and conditions grows everything, the phenomena. But the nature of all the phenomena is emptiness. So then, emptiness. The interdependent origination is also the emptiness.

[27:14]

There is not such things, the single or the solid or the independent, means that there is not such things that themselves grow up everything. So then the emptiness and interdependent ordinations are related to each other. Those two are the same nature. So that is just the outer interdependent ordination. . The names that I have here, as indicated, are the names of the people, [...]

[28:26]

I was a young man. [...] That's the way it is. That's the way it [...] is. uh... and in my shop i don't want to move into the theater at the end of the day we can have a good night we can put him in the city leave it to me because they want you to give me a little bit the choice you don't want to lose on the beach and that's the sort of thing that you need to be able to use it and you can get some magic and you can get it and they don't have to be able to get money but you know

[29:57]

Jenny is gone. [...] And the other yachts that we teach you are too many. Yeah. [...] I don't know, I don't know, I don't know. I don't know, I don't know.

[31:03]

I don't know, I don't know. [...] the results of it. And it just is that you get up, you know that it gives you truth, so it gives you truth in it, so it always looks good, [...] good.

[32:18]

So, I went to the temple and prayed to the Buddha. The Buddha told me to go to the temple and pray to the Buddha. I went to the temple and prayed to the Buddha. I went to the temple and prayed to the Buddha. Then they yell, oh, she's coming down to get her. So they're going to get her. They're [...] going to get her. It was a very difficult time for me. It was a very difficult time for me. I had to go to the Philippines. I had to go to the Philippines.

[33:19]

I had to go to the Philippines. I had to go to the Philippines. I had to go to the Philippines. So I said, I don't know. [...] That's what I want to do. That's what I want to do. That's what I want to do. That's what I want to do. And then the next day, [...]

[34:47]

I am very happy to be here. I am very happy to be here. I am very happy to be here. I am happy to be here. And they said, you know, I don't know. [...] I was very happy to be able to speak with him. I was very happy to speak with him. I was very happy to speak with him. So, I have to do it like this.

[36:17]

So, I have to do it like this. So, I have to do it like this. So, Mooji, you already explained about the outer interdependent ordination, and now we begin inner interdependent ordination.

[37:19]

In order to explain that one, the Nagarjuna also mentions the same way in the yu and in the nyo, which means if there is such things exist, then it also will appear in other things. another one it means that if first it's you know we necessary to know about the what's the cause the first the cause of everything the samsara is that ignorance okay So from there, then it start about twirling the interdigital organization. So I'm trying to translate that in English first, just on the name. The first one is, marikpas means ignorance.

[38:26]

Dujis means impulse. Then consciousness, the third one. Then, The names and forms These two are in one, the fourth one. Name and form. Then the means cents, you know, five cents, like that.

[39:34]

Yeah. But just at that time, they didn't say the five, they had to say the cents. So then the sixth one is touch. Touch. Not attachment. Touch. Just touch. Then the forward means feeling. Yeah, that's the same. Sepa means desire or attachment. Lemba means cleaning. Sepa means exist. Then birth.

[40:43]

Then the 11th one is the birth. Then 12, death. Old age and death. Old age. and that so that the inner are twelve things that are the interdependent of the nations. Rinpoche advised the first, it's very necessary and important to know about the names of these twelve, the interdependent of the nations. Then with understanding about these names, then first we have to recognize what is the characteristic of these twelve things.

[41:56]

So first, ignorance means the thing we talk. understanding the right and wrong. So then everything, you know, with having that, the, how do you say, the five or the three poisons, all the things, what no matter the good or bad leads, the result comes that, you know, unwholesome actions. You know, with having the three defilements, you know, desire, anger, and ignorance, with having these, the poison or the defilements, everything, all the deeds will be the non-virtuous, the non-virtuous result. Without having these, the three defilements,

[43:00]

Everything, it will be the virtues. And there is another one, the activities which neither the virtues or non-virtues, that they called unmoveable. So with having that, you know, and these type of the activities will arise spontaneously, you know. With having, you know, the development of these kind of, you know, three types of the activities, then it accumulates that, you know, a lot of the activities. So with these three poisons, the old activities, it will cause to take birth in three lower realms.

[44:11]

And without having these three defilements, that these activities will result, will lead to take birth in three upper realms. then the unchangeable or the unmovable activities will cause to take rebirth in the born realm. The activities. So the impulse of the activities are included in these three types.

[45:29]

You know, in brief, we did all the virtuous deeds, non-virtuous deeds, all the unmoveable deeds, these three things. I thought impulse was the second. Yeah, that is the one. The first one is ignorance. Right, so now... Yeah, impulse is what we explain. Yeah. Then the second, the third, karma, vijnana, citta, jhampana. I see. So these three activities are input. Okay, so these are the support. Yeah, right. And it will take a rise of the awareness. Then? Having these activities, then it will accumulate either the virtues or the non-virtues or the unmovable deeds.

[46:42]

So according that way, then once the consciousness takes rebirth to the other three lower realms, all the three upper ends, all the former, formless ends. So that's the consciousness, the tarlang. I'm interested in that one, too. So according, that's the previous, the impulse, like wooden benches or non-benches, or the animal faculty. The three kinds, there are three kinds Yeah, that one's consciousness will follow according to that, you know, the three kinds of activities, or the three kinds of deeds. Yeah. So that's actually that, you know, if we accumulated the non-virtues, then it takes the rebirth, one's consciousness will take rebirth in three lower realms.

[47:51]

without the desire, anger, and ignorance, treat the virtues, then one's consciousness will take the rebirth of three other realms, human, gods, semi-gods, and gods. So that is the third one, consciousness. And then, right now, we are explained about the human existence. So the consciousness, if we take that consciousness, take rebirth in the human existence, then the consciousness will take the place in the mother's womb. Then that is the fourth one after the consciousness. The names and forms. Okay, so that means?

[48:52]

The names means there are four types of the names. So what? So what? We don't see it. We don't see it. We don't see it. So the names means actually they are the five aggregates, you know. From these five aggregates, five forms, you know, five aggregates. From there, then if we cut it, it's formed, you know. the form we don't explain, that's, you know, there are four types of, you know, aggregates.

[50:06]

Svarva means feeling. Dusis means perception. Dusis means impulse. And then fourth one is consciousness. These four, they called it four names. Actually, they are the aggregate, but then it doesn't exist with the form. That's why they're called names, four names. Four names, aggregates. You just said that? Yeah. Four same? No, just four names. Four names, aggregates. Then the fifth one is that, you know, Then the fifth one is the form. So the form, the form aggregates. The form aggregates, they are the five types of the inner aggregates, five types of .

[51:15]

five, you know, six types of the inner senses, and six types of the outer, the... what is it? I forget. Sense faculties. There's the object, the sense object. Sense object, right. And then the objects which they take. Right. That they call the form. With having these six types of consciousness, all that's, you know... Consciousness. Not the consciousness. So there are five types of... Six. Six types of, you know, the inner... Six inner and six outer.

[52:29]

The aggregates. That's what they call this form. So both the four names and six types of the outer and inner, they call the mingzogs, means name and form, which is the fourth one. Fourth, is it? Name and form. Okay? Mingzog. Yes. [...] So, I'm sorry, but actually, you know, that's why he kept me here.

[53:45]

No. No, son. No, son. No, son. So, that's what we do. That's what we do. So, that's [...] what we do. Yeah, that's four names are right. And then six, the aggregate. That's why I explained a little bit long. I'm sorry. But, you know, that's, that's the forms means five aggregates. with having, you know, inside.

[55:04]

When they take that, you know, the birth, there are times, first there goes the consciousness, and then after that consciousness it comes the four types of names. There are times still they don't exist with their forms. Then slowly it accumulates that, you know, the five aggregates. But that time still doesn't exist clear the outer and inner that's, you know, the aggregates. So both the four names and five aggregates that they called, you know, means names and forms. So after that, then the, you know, of course it's the blood a lot, and then after the seven months, it, you know, take birth.

[56:08]

And then it's complete that once the inner, the six organs of the six consciousness, and outer, the object, and once the consciousness, with having these three things together, then everything arises, appears. Apprentices, you know? What were you getting? It was six consciousnesses, six consciousnesses, six objects, and what was the third one? The inner organ, object, and consciousness. Your one piece. Organ, object, and consciousness. These three things together, then it's here, the division. So that they called senses. I sent him. [...] It's a five-sense faculties.

[58:15]

That is the fifth one. And then after that, Rigpa means touch. Means that once the five organs of the body united, to be able to touch to the object. You know, that is still childhood, childhood times. There are times they do not exist completely, all the other, the rest of all the other things. Then the feeling, there are the three types of feeling, which is, that's, you know, Pleasure, ,, pleasure, and pain, and the mutual.

[59:19]

So these three types of feelings. So with understanding, we'll be able to about understanding these three types of feelings that we call Reba. Also, towa means that's cleaning. Towa, you say? Towa, you say? Towa, you say? That's right. That's right. That's right. I don't know.

[60:23]

I don't know. I don't know. So then, you know, the childhood scams, that they exist above what we explained, the bad ones, Still, it doesn't exist about the attachment, you know. The attachments means there are two types of attachments. One is the desirable, the attachments. The other one is the jixis, means the upright attachments.

[61:30]

Feeling it's upright, scary, you know. Aversions. Aversions, attachments. So, then with understanding about these types, the attachments, that's, you know, still, those beings, they don't exist about the clinging. The clinging means then the object, oneself, If we desire something, you know, the things, then to go to there, in order to get oneself, that one, then to go to there and collect that one. You know? One's food, all the ones, the desirable things, or whatever, pleasure things. Yeah, they don't actually step out. They don't give love.

[62:37]

He doesn't have the ability to do any things. So they said that they didn't have this, that's why. So with understanding about the desirable things, then they go to get that one's self, to go to and follow that one, the desirable thing. So since from there, then they collect both the virtues and non-virtues. Do you understand? Cleaning. Acting on it. When you act upon desire or aversion, that is called cleaning? Yeah, that's... Yeah, we can say that too.

[64:01]

I mean, it's not the same story. It's not the same story. It's not the same story. It's not the same story. So then there are times when it's developed completely, you know, that they exist, the ability to accumulate both the virtues and non-virtues of things. So then they exist, you know, exist. It's not existing, it's ten points. They exist. Exist means that then they will do everything, all the activities of the human beings, whatever they need. Some people, they study some business. Some people, they do some meditation.

[65:04]

Some people, they do some other activities. So then they follow according to their inclinations. So that they call to exist. So that's right. So then after that, then we have to go through the old age and then death. After death, then we, again we have to take birth. So that's, we take birth, they call, you know, the 11th ones. You know? Then he said, I don't know. [...]

[66:05]

I don't know. So then the old 12 interdependent ordinations were completed within three lifetimes, you know, according to Buddhist science. Various lifetimes. cause of this lifetime, which is the ignorance and impulse. These two are previous life. Okay? Since from the consciousness, after it exists, that is within this life.

[67:07]

And then birth, old age and death, these are two are next life. So within three lifetimes, then, the complete existence of these twelve links, the inter-digital organizations, which they call the inner inter-digital organizations. . They gave us a lot of money. [...] This is the way.

[68:17]

If you want to live, you have to do it. If you don't [...] want to live, you have to do it. I don't know. I don't [...] know. Namsi, Nyesu, Kiyanchi, then Riyapa, then Tiwa, Kasha, Kutibengi, then Ilechuk and Iyenguwa.

[69:26]

That's all. [...] I don't know what to say. [...] When I was a child, I used to go to school.

[70:43]

I used to go to school. [...] That's it. That's it. That's it. That's it. That's it. That's it. I have a lot of people in my community. I have a lot of people in my community. I have a lot of people in my community.

[71:45]

I don't know what I'm saying. I don't know what I'm saying. I don't know what I'm saying. I told him, [...] This is quite difficult to understand.

[73:04]

It's not only for us, but even Rinpoche himself, when he studied at times, also it's quite difficult to understand about the meaning of interdependent vaccination. But it's good to study about this. Then all the Buddha and Bodhisattvas, they say, all living beings are the object of the compassion, which are that suffer by defilement, karma and suffering. Means that defilement, karma, and suffering.

[74:06]

They say all living beings are the object of compassion and pity. They always suffer by these three things, depravity, karma and suffering. So this, if we explain about this depravity, karma and suffering, which is also included in the twelve interdependence of the nationals. The first defilement of the defilement, which is that the first one, ignorance and desire or the attachment, cleaning, These three are the defilements, cause of the defilements. With having these three things, then it also arises the karmas.

[75:12]

The karmas means separate, you understand? Then the second, the karma, means... Then second, the karma is the impulses and existence. These two are the karma. The rest of all the other seven are the suffering. So which are also different to each other.

[76:25]

With having these three types of defilements, it counts these two types of karma. And with having these five defilements and karmas, then it arises all these different types of suffering, you know, from consciousness and then the rest of all the other sent. the suffering arises. Those are what they call suffering. So without understanding the nature of all these things, then the all-wise, the six realms' living beings, they are wandering in the samsaras. From the ignorance, it arises out of the impulses and rest of all the other dwellings. Like that, it continues from the beginningless to the endless.

[77:27]

It works like circles in samsara. So that's actually what they call the arising interdependence of the nations. And also, then there is another interdependent ordination, which is the reversed interdependent ordination. The arising means that without understanding the nature of this, the dwelling, then They are always, you know, from the ignorance it arises that impulses, and from the impulses it arises the consciousness like that, you know, always arises even to previous ones. Then reverses means if we understand the nature of the ignorance, the selflessness, wisdom, there is not such things as emptiness.

[78:34]

If we realize through the meditation, through the study, through the deflation, through the meditation, if we recognize and realize about the nature of all the things, the selflessness of emptiness, then it will stop that ignorance. If we could stop that ignorance, then it doesn't arise about the impulses and the rest, the consciousness and all the other things. it will start to, you know, you'll be out of it. And it wouldn't take rebirth in that between six realms. When you call it, when you call it up, [...] And they came in, and they went to the sheriff.

[79:38]

You know, my son, he's a father. He's [...] a father. Don't buy sheep at all. I tell you. When you're in a situation like that, don't buy sheep at all. Don't [...] buy sheep at all. That's the way it is. That's the way it is.

[80:39]

That's the way it is. That's the way it is. Then, Lord Buddha's what he gave, all the teachings are actually included in the Four Noble Truths. The Four Noble Truths are also included in these Twelve Indra-Divine Ordinations.

[81:43]

The first two Noble Truths are that the, I will say, Arising the truth. First one. Truth of suffering, truth of ordination, and the truth of the path, truth of the cessation. These four are the four noble truths, which is the essence of all the Lord Buddha's teachings. Then the first truth of the originations, that means if we couldn't understand the nature of the five defilements and the karmas, which are the noble

[82:52]

truth of the arising or the origination. The second ones. But then the Renuni If we don't understand about the nature of the defilement and karmas, which is the truth of the old nations, there are five types of them. the department of karmas, which are the three departments, two karmas, that we call the department of karmas. That is the truth of origination. And then the seventh, the rest of the other seven, the interdependent origination, are the truth of suffering.

[84:03]

Do you understand now? Which we explained about the three departments and two karmas. Do you remember that one? So these are the truths of the originations. And then we explained the rest of the seven are the truths of suffering. So without understanding the nature of the inter-given originations, which is the arising inter-given originations, these are included within two truths, the untruth of the originations and the truth of the sufferings. So within these two also include all the two inter-given originations, which is the arising inter-given originations.

[85:07]

So with understanding about the selflessness wisdom, then we wouldn't accumulate any types of the virtues or non-virtues of the activities. And also we'll remove all the defilements, which previously what we mentioned, five types defilement and karmas, it will stop by the understanding of the selflessness wisdoms. If we could stop the defilement and karmas, which is the truth of the path, So if we could understand about the selflessness wisdoms, then it will stop the three defilements and the two karmas, which is the noble path, the third one.

[86:32]

And with this, if we could stop about the five types of defilement and the karmas, then it also will stop all these seven types of sufferings, which is the novel of the cessations. So there is not such things, you know. Yes. So then within the interdependent twelve keys, the interdependent ordination, which is what we mentioned, that's also the three types of the interdependent ordinations, arising and reversing. So broadly, if we could understand about that, which is also the root and the verses of the the name of the interdependence of the nations. So that's why the Lord Buddha's teachings are very profound and very extensive, but it's difficult to understand.

[87:45]

But once we understand, then it's much benefit and useful. So all the, you know, Lord Buddha's teachings are included in that whole noble truth. So if we understand about the real, the arising, and the system of arising and reverse, the interdependent ordinations, we roughly understand about the whole noble truth, the matter of the whole noble truth. So if we understand about the reverse, the interdependent ordinations, Through that then also will arise all types of the experience of the path and the result, the bodhisattva and then buddhist, the transcendent wisdoms. So these are also the dependency previous each others, you know. That's why everything, both the arising and reverse the interdependent origination,

[88:50]

are necessary to both the nirvana and samsara. So all things and activities of both the nirvana and samsara are related with the interdependent consciousness. I just want to say that once. And if you have some questions, we can . You say, actually, there are much more to explain about the interdependence of the nations. But tonight, just roughly outline of the interdependent origination. It will just mention the names of these two things that arise in reverse.

[89:56]

Please. Yeah. mentioned Nagarjuna with respect to . originations. If there is some text by Nagarjuna, would you personally suggest we could study the works of being the more clear understanding subject?

[90:13]

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