The Ten Grounds

Chapter Twenty-Six

Question:

“What is the karma involved in wearing clothing stuffed with down feathers from geese?”

Answer:

“If you have merit and virtue, if you wear such clothing you can cross the birds over. If you cultivate and make transference to them, you can increase their reward of blessings and lessen their offense karma. That’s what happens when someone who cultivates wears such clothing. If it’s someone who continually commits offenses however, as he keeps on wearing such clothing, he will become the same as the geese. From having formed too close an association with them, he’ll end up incorporating with them, forming a Corporation Ltd. So, although it’s just a small matter, there are a great many principles involved, and it can’t be completely discussed according to a single rationale.”

Sutra:

He transcends all thought and form, destroys all relative thoughts, and does not have various thoughts. He enters boundless emptiness, and dwells in the Station of Boundless Empty Space.

He transcends thee Station of All Boundless Empty Space, enters boundless consciousness, and dwells in the Station of Boundless Consciousness.

He transcends the Station of All Boundless Consciousness.

Commentary:

He transcends all thought and form. The Fourth Dhyana is the Ground of Purity of Renouncing Thought. It is said:

When a single thought is not produced, the entire substance manifests.
When the six organs suddenly move, there is a covering of clouds.

At this time, he transcends all thought and all form, and destroys all relative thoughts. For him, there are no relative dharmas, only the absolute, and so he does no thinking, and thoughts do not exist. And he doest not have various thoughts. He doesn’t think all kind of thoughts.

When thinking stops and thoughts are gone, that is true blessing and honor.
When selfish desire is brought to an end, that is the true field of blessings.

He enters boundless emptiness. At that time, he unites with the void. Space is just him, and he is empty space. He doesn’t have a self, or an emptiness. Both self and empty space are gone, and he dwells in the Station of Boundless Empty Space. He dwells in the Station of Boundless Emptiness, yet is free from the Station of Boundless Emptiness. That is to dwell without dwelling, and to be stationed without a station. Although he is said to dwell in the Station of Boundless Empty Space, he basically has transcended emptiness. What is it like to be beyond emptiness? You haven’t reached that state, and so you don’t know; and I haven’t reached it either, and so I don’t know. It’s just that it says in the Sutra, he transcends the Station of All Boundless Empty Space. At that time:

Inside there is no mind or body;
Outside there is no world.

One sweeps away all dharmas, and is free from all marks. He enters boundless consciousness. At this point he is going through the Four Boundless Stations:

The Station of Boundless Empty Space.
The Station of Boundless Consciousness.
The Station of Nothing Whatsoever.
The Station of Neither Thought nor Non-thought.

He here enters boundless consciousness-consciousness is boundless this time. For him there is not emptiness, but he still has not emptied consciousness. “He enters boundless consciousness, and then he dwells in the Station of Boundless Consciousness. He dwells in it, and then he transcends that Station of All Boundless Consciousness. He also transcends that Station of Boundless Consciousness and so arrives at the Station of Nothing Whatsoever. After that will be the Station of Neither Thought nor Non-thought. In short, all of those thoughts are emptied. He has passed through the Four Dhyanas and now is in the states of the Four Stations of Emptiness.

Right now, there are people thinking, “I keep hearing about the Four Dhyanas, but I don’t understand what they are, and I’m even less clear about the Four Stations of Emptiness. Couldn’t you discuss them in detail?”

The Four Dhyanas are states experienced through meditation. There are the heavens of the First Dhyana, which is also called the Ground of the First Dhyana. When the aspect of heavens is stressed, the meaning is that of naturalness; when approached from the aspect of “grounds” the meaning is that a production and growth. The person sitting in dhyana sits in such a way that inside there is not body or mind. The mind is emptied, and so is the body, and the self-nature manifests, emitting a kind of light. That is called the Ground of Joy of Separation from Production. “Separation” here means to leave behind all defiled thoughts, all false thoughts and afflictions. What is produced is the resolve for Bodhi and wisdom, along with understanding of the mind-Prajna.

That is the Ground of Joy of Separation from Production. It’s not a state you can claim to have attained when you haven’t. There is something that proves you are in the First Dhyana with its heavens. When it happens, as you are sitting in meditation, your pulse stops. Yet this is not something you say is happening to you: you yourself are unaware of it. You need certification from a Good Knowing Advisor that you have reached the state. Why don’t you yourself know? When your pulse stops, you have entered Samadhi, and you don’t have any idea your pulse has stopped. So if you yourself say, “My pulse has stopped,” that to tell a lie as big as all creation. Why? Well, you could you know? If you know your pulse has stopped, then your pulse hasn’t stopped. The reason is that you are in Samadhi when it happens and so are unable to know. You may say,

“I find out when I come out of Samadhi.” But as soon as you come out of Samadhi, your pulse starts up again, so how could you yourself know about it.

“Then,” you ask, “How does the Good Knowing Advisor know about it?” There are records of your having experienced any state you’ve been though-as if notes were taken. When you have had such a state, all the Good Knowing Advisor has to do is take one look at you, and he see your coloring has changed and so has your light, and the energy when you breathe is different. You’re the same person and are breathing in the usual way, yet that prana (ch’i) is not the way it was before. You can’t pretend,

“I’ve been to the First Dhyana. My pulse came to a stop.” That’s utterly shameless! You have to go through a Good Knowing Advisor-a bright eyed one. Someone without eyes can’t be a Good Knowing Advisor. A Good Advisor who has opened the Wisdom Eye has to certify you, saying

“Now you’ve reached the First Dhyana.” It’s not something you say yourself, like saying,

“I’ve already become a Buddha, did you know? I’ve already become enlightened.” How can you certify your own enlightenment? A Good Knowing Advisor has to certify that you actually have become enlightened and say,

“Now you’ll do. You haven’t taken the wrong road. That was right.” You can’t certify yourself.

It’s as when a person breaks the law and the police say,

“You have broken the law and you are under arrest.” There has to be some proof, some evidence that you did break the law. You are innocent until proven guilty. In the same way, someone has to testify that you are enlightened, and that witness is the Good Knowing Advisor. He’s been along that road before you. You can’t say,

“I’ve opened enlightenment on my own,” unless it’s at a time when no Buddha is in the world and in distant mountains and remote valleys you cultivate the Twelve Links of conditioned Co-production and become enlightened. But, then you are One Solitarily Enlightened-you’ve become an Arhat.

All we’re talking about here are the First and Second Dhyanas. When you certify to the fruit of Arhatship, then you know the past, the present and the future, and know what level you yourself have reached. It’s not that you sit in meditation for twenty minutes or so and get enlightened. If it were that easy, then everyone would be enlightened. Your pulse stops, but it’s not that you say,

“My pulse has stopped.” If you do that, you are just trying to put something over on people. Who would have expected that when you took your counterfeit bills to the bank, people would immediately recognize them for what they were.

In the First Dhyana, the pulse stops, and in the Second Dhyana it’s the breath that stops. There isn’t even any breathing. But if you think,

“I feel like my breath has stopped,”-if you feel it has, that doesn’t count. If you aren’t aware of it, if you are really dead, then that counts. If you haven’t really died, your breath hasn’t stopped. When it stops, basically you have no self, no self to know you have breath.

If you wish never to die,
You must first become a living dead person.

A “living dead person” doesn’t know he’s eating, sleeping, or wearing clothes. If you ask him,

“Have you slept?” he doesn’t know. This is really a case of not knowing. If you haven’t reached that level, then you are unable to know your breathing has stopped. And it’s not that you feel like you’re not breathing. Any such feeling is a false one, an erroneous impression. There has to be a Good Knowing Advisor who takes one look and see you have reached that level, that your skill has reached that point. But even when it has, that doesn’t count as anything fantastic. It’s not occasion for saying,

“In heaven above and on earth below, only I am honored.” That’s not so: it’s just a state, and reaching that state doesn’t mean very much. Don’t say,

“Do you see me? See how terrific I am. This is truly meaningful.” What meaning does it have? If you don’t eat, you’ll starve to death just the same. That’s simply knowing no shame.

In the Second Dhyana, the breath stops, and in the Third Dhyana, thoughts stop. You don’t even have awareness. You don’t have anything at all. This is truly not to know.

“What’s the point of that?” you ask.

Well, what’s the point in your being alive? This is just kung fu. When you arrive at this state, you aren’t greedy. You have no greed for wealth, and you don’t seek for fame, and you immediately put down sex, food, and sleep. If you haven’t put them down, then you haven’t reached that level, for when it happens, you aren’t greedy for anything, and you don’t have any impediments or obstructions. Thoughts stop. You don’t think.

Have any of you reached this level. If you have a wife, you can’t put her down. The same holds true if you have a husband or children. If you have sons, you can’t give up the wish for daughters, or if you have daughters you can’t put down the wish for sons. If you have the one, you want the other, too. Look at the kinds of false thoughts you are striking up. And you claim to have attained that level? You haven’t. It’s not at all easy. Yet, when you do reach that level, there is no great use in it. You can’t be smug, like the self-made Patriarch who came here a few years ago claiming to have opened enlightenment. I don’t know what kind of enlightenment he had opened.

Thoughts stop in the Third Dhyana, and in the Fourth Dhyana, they are emptied. So the progression is:

The First Dhyana = The Ground of Joy and Separation from Production.
The Second Dhyana = The Ground of Joy of Production of Samadhi.
The Third Dhyana = The Ground of Wonderful Bliss of Cessation of Thought.
The Fourth Dhyana = The Ground of Purity of Renunciation of Thought.

When you reach the Fourth Dhyana there fundamentally is not thought, and you are just about to merge with empty space-you haven’t quite united with it yet. That is the Ground of Purity of Renunciation of Thought.

Someone once tried to claim that Buddhism was “true Communism.” That kind of thinking is mistaken. Buddhism has no party or factions to it. It is world-transcending Dharma, not worldly dharma. Ordinary and average people have parties and factions, but there are no parties in transcendental Dharma, and no sects. Any time there are such things, it’s because stupid people have dreamed up those problems. When one studies the Buddhadharma, it is with the intention of transcending the world and to have great wisdom, which basically cannot be compared at all with holding parties and factions.

Therefore, although worldly dharmas are within the Buddhadharma, the Buddhadharma transcends worldly dharmas, and they can’t be treated as if they were alike, or even discussed in the same terms. You can’t claim fish eyes are pearls. If you do, you’re simply cheating yourself. We who study the Buddhadharma should sweep away any notion of factions and far transcend the way the average person things. The Dharma-doors of Buddhism are inconceivable, while if any faction or party could be compared to Buddhism, then Buddhism fundamentally would not be world-transcending Dharma. Whether you study the Buddhadharma or not, you really should clearly recognize this point. Buddhism is talking about ending birth and death. Anything that has parties and factions is not Buddhism.

In the very substance of Buddhism there are the Five Great Schools:

Ch’an.
Teaching.
Vinaya.
Secret.
Pure Land.

This is from Buddhist disciples themselves, when nothing was going on, looking for something to do, and so dividing up doors and discriminating kinds to make trouble for themselves. This is like going to the sea to count the sand: there’s no way you can count how many grains of sand it contains. Do you think a computer, an electric brain, could do it? Not even a “spiritual brain” could calculate exactly how many there are. It might always be off by one-too many or too few-and it would never be certain, ultimately, how many there are. The Buddhadharma is inconceivable, and it shouldn’t have parties or factions, or schools.

From the time I arrived in this country, people have been asking me to which school of Buddhism I belong. I tell them I don’t have any school. If I did, that would be an attachment. I also have no sect: I’m of the same sect and school with all people. I am people and people are me, and there’s no difference. So there shouldn’t be any setting up of schools and sects, let alone parties and factions. People who study the Buddhadharma must certainly recognize what Buddhism is really like, and not figure whatever they think up is right. When you certify to the Fourth Fruit of Arhatship, then what you think can stand; before you reach the Fourth Fruit, what you think and want to set forth is all wrong.

Parties and factions, sects and schools, are small problems. The big problem, now, as everybody knows, is that science is considered so fantastic. I’ll tell you something totally reliable: all the people who investigate science are the most stupid of people. They are all like people going to the sea to count the grains of sand-they’ll never be able to come up with the total number. People who don’t want to hear this are just cheating themselves. If you want to hear it, I’ll say it, and I’m still going to say it if you don’t want to listen.

Sutra:

…Enters there being not the slightest things whatsoever, and dwells in the Station of Nothing Whatsoever.

He transcends the Station of All Being Nothing Whatsoever, and dwells in the Station of There Being Neither Thought nor Non-thought.

He only cultivates by according with the Dharma, and has not liking or attachment.

Disciples of the Buddha, this Bodhisattva’s mind accords with kindness. It is vast, great, and limitless. It is non-dual. It has no resentment, no antagonism, no obstruction, and no affliction. It pervasively reaches all locations, to the exhaustion of empty space and the Dharma Realm. It pervades all worlds. His dwelling in compassion, joy, and giving are the same way, too.

Commentary:  

The Sutra has spoken of the Station of Boundless Emptiness and the Station of Boundless Consciousness, now it says the Bodhisattva…enters there being not the slightest thing whatsoever. There is not the least bit of existence, and he dwells in the Station of Nothing Whatsoever. Within his state there is thought without thought, consciousness without consciousness, and emptiness without emptiness. One doesn’t have the slightest bit of attachment. Think it over. When this happens, one’s own body, mind, and thought are all gone, so how could one have any afflictions? He transcends the Station of All Being Nothing Whatsoever. He goes beyond this station of all not being in existence, and dwells in the Station of There Being Neither Thought nor Non-thought. He resides in the Heaven of Neither Thought nor Non-thought, where thought neither exists nor non-exists, existence and non-existence having both been transcended.

He only cultivates by according with the Dharma, the substance of al dharmas, and has no liking or attachment. In all he does, there is no attachment at all, no faults or habit patterns. Vajra Treasury Bodhisattva calls out again, saying: All of you disciples of the Buddha, this Bodhisattva’s mind accords with kindness. There is just kindness in his heart, and he dwells in the beings. It, his mind, is vast, great, and limitless. It is non-dual. Furthermore, it has no resentment, no antagonism, no obstruction either, and no affliction. How large is it? It pervasively reaches all locations to the exhaustion of empty space and the Dharma Realm. It uses up all of empty space and the Dharma Realm. It pervades all worlds.

His dwelling in kindness of mind is like that, and the way he dwells in the mind of compassion, the mind of joy, and the mind of giving, renunciation, are the same way, too. That he only cultivates by according with the Dharma means that his mind accords with the great minds of kindness, compassion, joy, and giving, all of which are in the same way vast, great, limitless, non-dual, without resentment, antagonism, obstruction, or affliction, and pervasively reach all places exhausting empty space and the Dharma Realm, pervading every world. All four minds are in that way the same.

Sutra:  

Disciples of the Buddha, this Bodhisattva obtains limitless powers of spiritual penetrations. He can move the great earth. He can make one body into many bodies, and many bodies into one body. He can either disappear or appear. He goes through stone walls and obstructive mountains as if they were space.

In the midst of empty space he travels in full lotus, just like a bird in flight. He enters earth as if into water, and treads upon water as if it were earth. His body puts forth smoke and flames like an immense heap of fire. He further sends down rain just like a mighty cloud. The sun and moon in space have tremendous, awesome might, yet he can touch and rub them with his hand. His body is free and at ease, even up to the World of Brahma.

This Bodhisattva’s Heavenly Ear is purified, surpassing human hearing. He can hear all the sounds of humans and gods, whether near or far away. Even sounds of mosquitoes, gnats, and so forth are completely audible to him.

Commentary:

Vajra Treasury Bodhisattva calls out once more all of you disciples of the Buddha, this Bodhisattva of the Third Ground obtains limitless powers of six types of spiritual penetrations, that is:

The Penetration of the Heavenly Ear.
The Penetration of the Heavenly Eye.
The Penetration of Others’ Minds/Thoughts.
The Penetration of Past Lives.
The Penetration of the Extinction of Outflows.
The Penetration of Spiritual Fulfillments.

He can move the great earth so that it quakes in six ways, that is:

• Cracking.
• Roaring.
• Striking.
• Quaking.
• Buckling.
• Heaving.

He can make one body into many bodies. To start with, his is a single Bodhisattva body, yet he can turn into numerous bodies, and he can also make many bodies into one body. The many are the one, and the one is the many, one not obstructing many, nor many obstructing one, in mutual non-obstruction of one and many, existence and non-existence, disappearance and appearance. That’s why it says, he can either disappear or appear. He’ll vanish, or else be visible. He goes through stone walls and obstructive mountains as if they were space. If he wants to enter a rock he can, or plunge into a mountain. Nothing blocks him from going wherever he wants, for his very body is the same as empty space.

In the midst of empty space, up in the air, he travels in full lotus without having to walk or take a place, just like a bird in flight. He enters the earth as if into water. He can go into the earth just as if he were entering some water, and he treads upon water as if it were earth he was walking on. His body puts forth lots of smoke and flames, like an immense heap of fire, a bon-fire.

He further sends down rain just like a mighty cloud. He can pour water from the top of his body while sending out fire from the bottom portion; or else emit fire from the top of his body while pouring out water below. His power of transformation is just that great. The sun and moon in space heave tremendous, awesome might, yet he can tough and rub them with his hand. This Bodhisattva can stroke the sun and moon in the sky with his hands. His body is free and at ease in all respects, even up to the world of the Great Brahma Heaven.

This Bodhisattva’s Heavenly Ear is purified, so that he hears every single sound extremely clearly, surpassing human hearing. It’s not like ears of average people. He can hear all the sounds of humans in the realm of people, and of gods in the heavens. Whatever they do or say, he can hear whether near or far away. He hears every kind of sound. Even sounds of mosquitoes, gnats, and so forth, sounds such as those of ants and flies and worms, are completely audible to him. He can hear them all distinctly.

Question:

“I have a question about whether a particular method of helping to rescue animals would be workable. Specifically, animals can be trained to choose one of two pictures, to go to one of two pictures or one of two symbols, by being given food for going to one, so after awhile they’ll go to that particular one. Or, they can be trained to go to one type of image. Now, if an animal were trained to choose to go to a picture or an image of a Bodhisattva or a Buddha over a period of time, would this help to plant a seed which would eventually lead to the animal’s enlightenment?”

Answer:

“If you feel it will be to their advantage, you can ‘trick’ them. If it’s harmful to them, you can’t, but if it’s beneficial to them, you can do it so they’ll gradually understand. As it’s said:

If you wish to make them enter the Buddha’s wisdom,
First you have to bait the hook with something they like.

You can do it only if you have good intent. To say it’s tricking them is just joking. Everything most people do is harming others to benefit themselves. People who cultivate the Bodhisattva Way and practice the Buddhadharma must be willing to be harmed themselves for the sake of aiding others. If something is of no benefit to one personally, but of benefit to all other living beings, one should exhaust one’s efforts to do it. If it’s something that has no benefit for other beings, but only benefits oneself, no matter what, one shouldn’t do it.”

Question:

“In the Dharani Sutra I read that it is beneficial for plants if one mantras water twenty-one times and put it around the outside of the garden to chose away pests. Would the Abbot please tell us the proper way to put the water around?”

Answer:

“You just have to use pure water and recite the Great Compassion Mantra over it. You don’t need some special method, and anyone can do it. As you recite the mantra, contemplate Kuan Yin bodhisattva making the water efficacious and the use you want to make of it. You just need to do it with true-hearted sincerity. Have you forgotten how one of the people here at Gold Mountain Temple recited the Great Compassion Mantra 108 times a day for his father who had cancer, and the cancer was cured? He didn’t take medicine or have any kind of operation or shots, yet he got well. That was a response. If anyone had an incurable illness, and you recite the Great Compassion Mantra with a true mind, it will be cured.

Sutra:

This Bodhisattva, using the knowledge of others’ minds, knows the minds of other living beings as they actually are. That is, if they have minds of greed, he knows their minds of greed as they actually are. If they are free from minds of greed, he knows their freedom from minds of greed as it actually is.

Whether they have minds of anger or are free from minds of anger, have minds of stupidity or are free from minds of stupidity, have afflicted minds or unafflicted minds, have meticulous minds or negligent minds, great minds or limitless minds, uncomplicated minds or complicated minds, scattered minds or unscattered minds, concentrated minds or unconcentrated minds, liberated minds or unliberated minds, surpassed minds or unsurpassed minds, defiled minds or undefiled minds, expansive minds or non-expansive minds, all of these he knows as they actually are.

The Bodhisattva in that way, with the knowledge of other’s minds, knows the minds of living beings.

Commentary:

This Bodhisattva, who has been certified to the Third Ground, is capable of using the knowledge of others’ minds. Right now, every single person has the knowledge of others’ minds. It simply has not revealed itself, so most people don’t know what other people are thinking. However, if you cultivate and rid yourself of defilement, the knowledge of others minds will appear as a matter of course. We ordinary beings each have that knowledge, but it’s not especially clear.

For example, you can often wonder what someone else is thinking or is about to say and guess correctly. If you guess right, you’ve known their mind. But if, for instance, you think a person intends to go north when actually they’re headed south, then you’ve guessed wrong. It’s like dialing a wrong number, reaching the wrong person on the phone. In that case, it’s not the knowledge of others’ minds, but having the wrong false thought about what others are thinking. You could even say it’s like taking the wrong bus, plane, or train, perhaps wanting to go to New York but ending up in Seattle instead. In that case, your knowledge is unclear; but, if it were accurate, it would be the knowledge of others’ minds.

The reason we don’t have that accurate kind of knowledge is that we don’t use all our wisdom, but only a slight amount of it. An analogy will make this clear. Say, knowledge of others’ minds is the actual person: if you don’t see the person himself but just see his shadow and think the shadow is this or that, that’s not the knowledge of others’ minds. The “knowing” we employ right now is like the shadow, and also as when something seems to be the person but is not. The Bodhisattva here knows the minds of other living beings as they actually are, like knowing the actual person, not the shadow. He knows what other people’s thoughts are like. That is, if they have minds of greed he knows those beings are greedy.

Greed comes in various forms. Some beings are greedy for wealth from the time they’re born till the day they die. Others are tremendously greedy for sex their entire lives. Some are not especially greedy for wealth and can take or leave sex, but can’t give up their greed for fame. They are intent upon making a good name for themselves, up until the day comes and they die due to fame. You die from what you’re greedy for: if it’s wealth, you die from that, and sex is what kills you if that’s the object of your greed. Fame’s the same. There are some people who don’t especially care about wealth or sex or fame, but who are excessively greedy for delicious food. Anywhere they go they want to have good food and forget everything else if they get it. This includes things like chocolate, coffee, wine, cigarettes, and candy. Even when they age and die, their greed continues.

A case in point is Su Man Shu, the Chinese Monk who wrote such brilliant essays. Intelligent as he was and as uninterested, no doubt, in wealth, sex, and fame, his greed for food was considerable. As it turned out, he died of gluttony. Then you have another kind of person who can take or leave wealth, sex, fame, and food but is greedy for sleep. If they sit down to meditate, they immediately start to snore, and even fall asleep standing up! See what greed for sleep can be like? They never feel they’ve had enough rest. The more they sleep, the more they love to sleep, and as their love for sleep increases, so does the amount they sleep. They sleep and sleep from the time they’re born until the time they die, yet still haven’t slept enough.

He, the Bodhisattva, knows their minds of greed as they actually are. He has an accurate perception of them. If they are free from minds of greed, he knows their freedom from minds of greed as it actually is. There are living beings who once did have greedy minds, but who were able to apply their efforts to cultivation and leave those minds of greed behind. The Bodhisattva also has accurate knowledge of them.

Sometimes it happens that as they rid themselves of greed, anger arises. They feel displeased with everyone, and each hairpore of their bodies is a launching pad for an atomic bomb. Bump into any of their hairpores and that sets off the bomb: they get angry. Whether they have minds of anger, which, of course, is a fault, or have been able to leave behind their bad tempers and are free from minds of anger, the Bodhisattva knows them as they actually are.

If they have minds of stupidity or are now able to be free from minds of stupidity, the bodhisattva knows that, too. They may have afflicted minds or have freed themselves from afflictions to have unafflicted minds. They may have meticulous, careful minds or negligent sloppy minds. Theirs may be great minds or limitless minds, or uncomplicated, non-complex minds or complicated, intricate minds. They may have scattered, chaotic minds, or unscattered minds with Samadhi, concentrated minds, which are unscattered, or unconcentrated, scattered minds.

Maybe they have liberated, free and easy minds, or unliberated, unfree, uneasy minds. They may have surpassed minds, such as those brought forth by Bodhisattvas, or unsurpassed minds, which are those of the Buddhas, defiled minds of ordinary beings, or undefiled minds of Sages. Whether they have broad expansive minds or narrow non-expansive minds, all of these he, the Bodhisattva, knows as they actually are.

All the various thoughts which occur to living beings are completely known by the Bodhisattva.

The Bodhisattva in that way, with the knowledge of others’ minds, knows the minds of living beings.”

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