Thursday, August 22, 2013

Buli Tulku Biography

A brief Biography of Buli Tulku: the Linage of 
Terton Dorji Lingpa... Taken from Kinga 
Jigdrel Singye Chholling Monastery  
page .

From the time of the historical Buddha to the present day, unbroken succession of great beings have achieved enlightenment and have dedicated themselves to teaching others the path that leads to awakening. Buddhism was brought from India to Tibet over several generations, starting with King Songtsen Gampo in the 6th century, and was finally established as the state religion under the King Trisong Detsen in the 8th century. In Tibetan Buddhism, there is a widespread tradition of recognizing the reincarnations of highly realized teachers. Such incarnations are known as Tulkus. They take rebirth out of compassion, and to carry on the responsibilities of their previous incarnations. Thus, Buli Tulku is one of such reincarnated Tulkus and had passed several lineages. 

1. Phagpa Magapa: Buli Tulku, Lama Sonam Loday was born as a Legdrup at Tsang Nenmo in Kham, China (Tibet). He was popularly known as Phagpa Magapa, one among the 17 disciples of Mongal Bu (Disciple of Lord Buddha).

2. Yuldra Ningpo: In the place called Gyelmo Tshowarow in Kham, China (Tibet), he was again born as Yildra Ningpo and said to have received teaching from Beru Lama. He had excelled in meditation and said to have demonstrated his attainment in meditation to Guru Rimpoche.

3. Choeying Rangdrol: Also from China (Tibet), venerable Choeying Rangdrol was recognized as one of the incarnations of Dorji Lingpa. As prophesied by his father, he travelled to Haa, Paro, Trongsa and arrived at Bumthang Chumey in Bhutan. He settled in there, established Buli Lhendrup Choeling, and taught Dorling.

4. Choeying Lhendrup: He was then born in the place called Kela Yshe and named as a Choeying Lhendrup.

5. Kencho Gyeltshen: After Choeying Lhendrup, he was born as Kencho Gyeltshen in Trongsa Chendy. 

6. Tenzin Namgyel: Rinpoche after Kencho Gyeltshen was born as Tenzin Namgyel. He was born in Bumthang Gyeltshe.

7. Sherub Jungney: Then Rinpoche was born in Kela Ney and he was known as Sherub Jungney.

8. Shacha Namgyel: He was again born in Kela Ney and named as Shacha Namgyel. Jigme Namgyel, father of the First King of Bhutan at the age of 15 travelled to Trongsa and said to have met then Buli Tulku Shacha Namgyel. Rimpoche had not only helped him to find job as Tongsa Lopen’s Tozep but also assisted him financially and sent his servant Dendup to reach him till Tongsa Dzong.

Buli Tulku became a pillar of the Dorling system and a seemingly inexhaustible source of Dorling teachings.

9. Khachap Dorji: The 9th incarnation of Buli Tulku was born in the Dungkhar and Peling Dunjud family. His father, Pema Tashi was from Dunkhar Dunjud and mother Kuenzang Choden from Peling Dungjud.

At the age of 14, he received teaching from Kunga Gyeltshen and mastered Doring Khilkor and Chodkhor. He then moved to Shale Pang, Gatshelo, Wangdi Phodrang at the age of 15 and at 19 he completed receiving innumerable spiritual teachings.
He later settled at Aja Ney received teaching from Principal Teachers from Tibet like Setu Rimpoche, 15th Karmapa, Shacha Sheri and Kuenzang Jigme Thinley. He established Dungkhar Choeling as per the instruction of his root teachers. He closely worked with Bhutanese Rinpoches, like Genkha Rinpoche and Sefu Lama Jurmey Tshewang Dorji. He passed away at the age of 50 in 1940 at Ajaney in Mongar.

10. Venerable Sonam Loday: Born in 1949 (15th day, 10th Month of the Bhutanese Calendar) with auspicious sign at Kurtoe Yogpaling Yoeselchoeling Lakhang. At the age of five, he learned and knew numerous spiritual teachings. He received innumerable teachers from his root teachers like Dilgo Khyentse Rinpoche, Wangthang Rinpoche, Kalu Rinpoche, Choeying Rinpoche, Sonam Zangpo, Dungsey Thinley Norbu Rinpoche and many more. He travelled to China (Tibet) and Dejong to learn astrology.

He then moved to Kalimpong in India and stayed there for many years with Deojum Rinpoche. It was Deojum Rimpoche who gave Lama’s current name Sonam Loday. He then moved to Tashigang Yonphula as per the instruction by Deojum Rimpoche and stayed there with Lama Karpo for many years.

In 1990, he moved to Zangthey and established Kinga Jigdrel Singye Chholling Monastery, Lauri Geog, Jomotshangkha Dungkhag under Samdrupjongkhar district in Bhutan. He has about 80 monks including nuns and 8 meditation centers (Gomdeys) encompassing one at Arunarchal Pradesh in India and one in Tashiyangthse (Phagpa Magapa Gomdey). More than 300 Tshampas (practitioners) have completed three years contemplation until date and currently has about 50 practitioners under going meditation

He has all the signs on his body proving himself as a true reincarnation of Phagpa Magapa and Yuda Ningpo as per text reading (Threma Prayer Book), page No. 11. He studied with our present Jekhenpo and Gyeltshen Tulku under Mema Lama. Buli Tulku Sonam Loday, thus, proves that he is a genuine Tulku.

Monday, August 19, 2013

"The Perfect Boss"

There were about 70 scientists working on a very hectic project. All of them were really frustrated due to the pressure of work and the demands of their boss but everyone was loyal to him and did not think of quitting their job.

One day, one scientist came to his boss and told him, "Sir, I have promised my children that I will take them to the exhibition going on in our township so I want to leave the office at 5:30 pm."

His boss replied, "OK, You're permitted to leave the office early today."

The Scientist started working. He continued his work after lunch. As usual, he got involved to such an extent that he looked at his watch only when he felt he was close to completion. The time was 8.30 PM.

Suddenly he remembered the promise he had made to his children.

He looked for his boss but he was not there. Having told him in the morning himself, he closed everything and left for home. Deep within himself, he was feeling guilty for having disappointed his children. He reached home. The children were not there.

His wife alone was sitting in the hall and reading magazines. The situation was explosive; any talk would boomerang on him. His wife asked him, "Would you like to have coffee or shall I straight away serve dinner if you are hungry?"

The man replied, "If you would like to have coffee, I too will have but what about the children?"

His wife replied, "You don't know? Your boss came here at 5.15 PM and has taken the children to the exhibition."

What had really happened was ... The boss who granted him permission was observing him working seriously at 5.00 PM. He thought to himself, this person will not leave the work, but if he has promised his children they should enjoy the visit to exhibition. So he took the lead in taking them to exhibition.

The boss does not have to do it every time. But once it is done, loyalty is established. That is why all the scientists at Thumba continued to work under their boss even though the stress was tremendous.

By the way, can you hazard a guess as to who the boss was?

He was none other than the mastermind behind India's successful nuclear weapons and missiles
program - Dr. APJ Abdul Kalam, Former President of India.

Saturday, August 17, 2013

Pebbles and Sand

A philosophy professor stood before his class and had some items in front of him. When class began, wordlessly he picked up a large empty mayonnaise jar and proceeded to fill it with rocks right to the top, rocks about 2" diameter.

He then asked the students if the jar was full. They agreed that it was.

So the professor then picked up a box of pebbles and poured them into the jar. He shook the jar lightly. The pebbles, of course, rolled into the open areas between the rocks. The students laughed.

He asked his students again if the jar was full. They agreed that yes, it was.

The professor then picked up a box of sand and poured it into the jar. Of course, the sand filled up everything else.

"Now," said the professor, "I want you to recognize that this is your life. The rocks are the important things - your family, your partner, your health, and your children - anything that is so important to you that if it were lost, you would be nearly destroyed.

The pebbles are the other things in life that matter, but on a smaller scale. The pebbles represent things like your job, your house, your car. The sand is everything else. The small stuff.

If you put the sand or the pebbles into the jar first, there is no room for the rocks. The same goes for your life. If you spend all your energy and time on the small stuff, material things, you will never have room for the things that are truly most important.

Pay attention to the things that are critical in your life.
Play with your children.
Take your partner out dancing.
There will always be time to go to work, clean the house, give a dinner party and fix the disposal.
Take care of the rocks first - the things that really matter.

Set your priorities. The rest is just pebbles and sand.

Friday, August 16, 2013

What Makes You a Buddhist?

It’s not the clothes you wear, the ceremonies you perform, or the 
meditation you do, says Dzongsar Jamyang Khyentse. It’s not what you eat, how much you drink, or who you have sex with. It’s whether you agree with the four fundamental discoveries the Buddha made under the Bodhi tree, and if you do, you can call yourself a Buddhist.

Once, I was seated on a plane in the middle seat of the middle row on a trans-Atlantic flight, and the sympathetic man sitting next to me made an attempt to be friendly. Seeing my shaved head and maroon skirt, he gathered that I was a Buddhist. When the meal was served, the man considerately offered to order a vegetarian meal for me. Having correctly assumed that I was a Buddhist, he also assumed that I don’t eat meat. That was the beginning of our chat. The flight was long, so to kill our boredom, we discussed Buddhism. 
Over time I have come to realize that people often associate Buddhism and Buddhists with peace, meditation, and nonviolence. In fact many seem to think that saffron or maroon robes and a peaceful smile are all it takes to be a Buddhist. As a fanatical Buddhist myself, I must take pride in this reputation, particularly the nonviolent aspect of it, which is so rare in this age of war and violence, and especially religious violence. Throughout the history of humankind, religion seems to beget brutality. Even today religious-extremist violence dominates the news. Yet I think I can say with confidence that so far we Buddhists have not disgraced ourselves. Violence has never played a part in propagating Buddhism. 
However, as a trained Buddhist, I also feel a little discontented when Buddhism is associated with nothing beyond vegetarianism, nonviolence, peace, and meditation. Prince Siddhartha, who sacrificed all the comforts and luxuries of palace life, must have been searching for more than passivity and shrubbery when he set out to discover enlightenment.
When a conversation arises like the one with my seatmate on the plane, a non-Buddhist may casually ask, “What makes someone a Buddhist?” That is the hardest question to answer. If the person has a genuine interest, the complete answer does not make for light dinner conversation, and generalizations can lead to misunderstanding. Suppose that you give them the true answer, the answer that points to the very foundation of this 2,500-year-old tradition.
One is a Buddhist if he or she accepts the following four truths:

All compounded things are impermanent.
All emotions are pain.
All things have no inherent existence.
Nirvana is beyond concepts.

These four statements, spoken by the Buddha himself, are known as “the four seals.” Traditionally, seal means something like a hallmark that confirms authenticity. For the sake of simplicity and flow we will refer to these statements as both seals and “truths,” not to be confused with Buddhism’s four noble truths, which pertain solely to aspects of suffering. Even though the four seals are believed to encompass all of Buddhism, people don’t seem to want to hear about them. Without further explanation they serve only to dampen spirits and fail to inspire further interest in many cases. The topic of conversation changes and that’s the end of it.
The message of the four seals is meant to be understood literally, not metaphorically or mystically—and meant to be taken seriously. But the seals are not edicts or commandments. With a little contemplation one sees that there is nothing moralistic or ritualistic about them. There is no mention of good or bad behavior. They are secular truths based on wisdom, and wisdom is the primary concern of a Buddhist. Morals and ethics are secondary. A few puffs of a cigarette and a little fooling around don’t prevent someone from becoming a Buddhist. That is not to say that we have license to be wicked or immoral.
Broadly speaking, wisdom comes from a mind that has what the Buddhists call “right view.” But one doesn’t even have to consider oneself a Buddhist to have right view. Ultimately it is this view that determines our motivation and action. It is the view that guides us on the path of Buddhism. If we can adopt wholesome behaviors in addition to the four seals, it makes us even better Buddhists. But what makes you not a Buddhist?

If you cannot accept that all compounded or fabricated things are impermanent, if you believe that there is some essential substance or concept that is permanent, then you are not a Buddhist.
If you cannot accept that all emotions are pain, if you believe that actually some emotions are purely pleasurable, then you are not a Buddhist.
If you cannot accept that all phenomena are illusory and empty, if you believe that certain things do exist inherently, then you are not a Buddhist.
And if you think that enlightenment exists within the spheres of time, space, and power, then you are not a Buddhist.

So, what makes you a Buddhist? You may not have been born in a Buddhist country or to a Buddhist family, you may not wear robes or shave your head, you may eat meat and idolize Eminem and Paris Hilton. That doesn’t mean you cannot be a Buddhist. In order to be a Buddhist, you must accept that all compounded phenomena are impermanent, all emotions are pain, all things have no inherent existence, and enlightenment is beyond concepts.
It’s not necessary to be constantly and endlessly mindful of these four truths. But they must reside in your mind. You don’t walk around persistently remembering your own name, but when someone asks your name, you remember it instantly. There is no doubt. Anyone who accepts these four seals, even independently of Buddha’s teachings, even never having heard the name Shakyamuni Buddha, can be considered to be on the same path as he.

The Beautiful Logic of the Four Seals

Consider the example of generosity. When we begin to realize the first seal—impermanence—we see everything as transitory and without value, as if it belonged in a Salvation Army donation bag. We don’t necessarily have to give it all away, but we have no clinging to it. When we see that our possessions are all impermanent compounded phenomena, that we cannot cling to them forever, generosity is already practically accomplished.
Understanding the second seal, that all emotions are pain, we see that the miser, the self, is the main culprit, providing nothing but a feeling of poverty. Therefore, by not clinging to the self, we find no reason to cling to our possessions, and there is no more pain of miserliness. Generosity becomes an act of joy.
Realizing the third seal, that all things have no inherent existence, we see the futility of clinging, because whatever we are clinging to has no truly existing nature. It’s like dreaming that you are distributing a billion dollars to strangers on the street. You can give generously because it’s dream money, and yet you are able to reap all the fun of the experience. Generosity based on these three views inevitably makes us realize that there is no goal. It is not a sacrifice endured in order to get recognition or to ensure a better rebirth.
Generosity without a price tag, expectations, or strings provides a glimpse into the fourth view, the truth that liberation, enlightenment, is beyond conception.
If we measure the perfection of a virtuous action, such as generosity, by material standards—how much poverty is eliminated—we can never reach perfection. Destitution and the desires of the destitute are endless. Even the desires of the wealthy are endless; in fact the desires of humans can never be fully satisfied. But according to Siddhartha, generosity should be measured by the level of attachment one has to what is being given and to the self that is giving it. Once you have realized that the self and all its possessions are impermanent and have no truly existing nature, you have nonattachment, and that is perfect generosity. For this reason the first action encouraged in the Buddhist sutras is the practice of generosity.

what is buddhism?

Buddhism is a path of practice and spiritual development leading to Insight into the true nature of reality. Buddhist practices like meditation are means of changing yourself in order to develop the qualities of awareness, kindness, and wisdom. The experience developed within the Buddhist tradition over thousands of years has created an incomparable resource for all those who wish to follow a path — a path which ultimately culminates in Enlightenment or Buddhahood. An enlightened being sees the nature of reality absolutely clearly, just as it is, and lives fully and naturally in accordance with that vision. This is the goal of the Buddhist spiritual life, representing the end of suffering for anyone who attains it.

Because Buddhism does not include the idea of worshipping a creator god, some people do not see it as a religion in the normal, Western sense. The basic tenets of Buddhist teaching are straightforward and practical: nothing is fixed or permanent; actions have consequences; change is possible. So Buddhism addresses itself to all people irrespective of race, nationality, caste, sexuality, or gender. It teaches practical methods which enable people to realize and use its teachings in order to transform their experience, to be fully responsible for their lives.

There are around 350 million Buddhists and a growing number of them are Westerners. They follow many different forms of Buddhism, but all traditions are characterised by non-violence, lack of dogma, tolerance of differences, and, usually, by the practice of meditation.

Don’t Change the World

Once upon a time, there was a king who ruled a prosperous country. One day, he went for a trip to some distant areas of his country.

When he was back to his palace, he complained that his feet were very painful, because it was the first time that he went for such a long trip, and the road that he went through was very rough and stony. He then ordered his people to cover every road of the entire country with leather. Definitely, this would need thousands of animals’ skin, and would cost a huge amount of money.

Then one of his wise servants dared himself to tell the king, “Why do you have to spend that unnecessary amount of money? Why don’t you just cut a little piece of leather to cover your feet?”

The king was surprised, but he later agreed to his suggestion, to make a “shoe” for himself.

There is actually a valuable lesson of life in this story: “To make this world a happy place to live, you better change yourself - your heart; and not the world.” 

Be There For Friends

Be There For Friends

There were two childhood buddies who went through school and college and even joined the army together.

War broke out and they were fighting in the same unit. One night they were ambushed. Bullets were flying all over and out of the darkness came a voice, "Harry, please come and help me."

Harry immediately recognized the voice of his childhood buddy, Bill. He asked the captain if he could go. The captain said, "No, I can't let you go, I am already short-handed and I cannot afford to lose one more person. Besides, the way Bill sounds he is not going to make it." Harry kept quiet.

Again the voice came, "Harry, please come and help me." Harry sat quietly because the captain had refused earlier. Again and again the voice came. Harry couldn't contain himself any longer and told the captain, "Captain, this is my childhood buddy. I have to go and help." The captain reluctantly let him go. Harry crawled through the darkness and dragged Bill back into the trench. They found that Bill was dead.

Now the captain got angry and shouted at Harry, "Didn't I tell you he was not going to make it? He is dead, you could have been killed and I could have lost a hand. That was a mistake."

Harry replied, "Captain, I did the right thing. When I reached Bill he was still alive and his last words were 'Harry, I knew you would come.'

Wednesday, August 7, 2013


སྤྱི་ཟླ་ པའི་ཚེས་ ཀྱི་ཉིནམ་འདི་འབྲུག་རྒྱལ་གསུམ་པའི་
འཁྲུངས་སྐར་གྱི་ཉིནམ་ཕོགཔ་ཨིན། དེ་ཡང་ ང་བཅས་རའི་
རྒྱལཔོ་གསུམ་པ་ སྤྱི་ནོར་དམ་པ་མི་དབང་མངའ་བདག་
རིན་པོ་ཆེ་ འཇིགས་མེད་རྡོ་རྗེ་དབང་ཕྱུག་མཆོག་ཡབ་
ཡུམ་ཕུན་ཚོགས་ཆོས་སྒྲོན་ཟུང་གི་སྲས་ལུ་ གནས་ཕུན་སུམ་
ཚོགས་པ་ཆོས་འཁོར་རབ་བརྟན་རྩེའི་ ཁྲུས་སྤང་གི་གཟིམ་ཅུང་
ནང་ལུ་ དུས་ཕུན་སུམ་ཚོགས་པ་ རབ་བྱུང་བཅུ་དྲུག་པའི་
ས་འབྲུག་ཟླ་བ་གསུམ་པའི་ཚེས་༡༣ སྤྱི་ལོ་༡༩༢༨ ཟླ་ པའི་
ཚེས་ ལུ་ འབྲུག་རྒྱལ་ཁབ་འདིའི་བསོད་ནམས་ཀྱི་བགོ་སྐལ་

དགུང་ལོ་ཆུང་ཀུའི་བསྒང་ལས་ ཡབ་རྗེ་དམ་པ་ འབྲུག་རྒྱལ་གཉིས་པའི་ཕྱག་ཞུ་སྟེ་ དཔལ་ལྡན་འབྲུག་པའི་
སྒྲིག་ལམ་ཆོས་གསུམ་ལུ་ཉམས་བཞེས་གནང་སྟེ་ དགུང་ལོ་ ༡༧ ལུ་ ཀྲོང་གསར་མགྲོན་གཉེར་གྱི་གོ་གནས་
དང་ དགུང་ལོ་༢༢ ལུ་སྤ་རོ་དཔོན་སློབ་ཀྱི་གོ་གནས་བཞེས་ནུག། དགུང་ལོ་ ༢༣ སྤྱི་ལོ་ ༡༩༥༡་ལུ་ཨ་ཞེ་
སྐལ་བཟང་ཆོས་སྒྲོན་རྒྱལ་ལྕམ་ལུ་བཀྲིས་མངའ་གསོལ་ཞུ་ཞིན་ན་ལས་སྤྱི་ལོ་ ༡༩༥༢ ལུ་ འབྲུག་བརྒྱུད་འཛིན་
གྱི་རྒྱལ་རབས་ པའི་གསེར་ཁྲི་ཁར་བྱོན་གནང་ཡི། 

རྒྱལ་རབས་གསུམ་པ་ མངའ་བདག་འཇིགས་མེད་རྡོ་རྗེ་དབང་ཕྱུག་གསེར་ཁྲི་ཁར་བཞུགས་པའི་རིང་ལུ་ དང་པ་
རྒྱལ་ས་ཐིམ་ཕུག་ལུ་སྤོ་སྟེ་ རྒྱལ༌ས༌ཐིམ༌ཕུག༌བཀྲིས་ཆོས་རྫོང་གསར་བཞེངས་དང་ གཞུང་གི་འཛིན་སྐྱོང་
ལམ་ལུགས་ དེང་དུས་ཀྱི་ལམ་ལུགས་དང་མཐུན་པར་བསྒྱུར་བཅོས་གནང་། ཟ་བྲན་ལམ་ལུགས་དགོངས་ཡངས་
དང་ མི་སེར་གྱི་ཁྲལ་འབུལ་ཡངས་ཆག་གནང་། རྒྱལ་ཁབ་འདི་ རང་དབང་ཅན་གྱི་འཛམ་གླིང་རྒྱལ་ཁབ་
གཞན་མཚུངས་ཀྱི་ ཐོབ་དབང་འདྲན་འདྲ་ཡོད་པར་བཟོ་སྟེ་ འཛམ་གླིང་སྤྱི་ཚོགས་ནང་ལུ་འཐུས་མི་སྦེ་
འཛུལ་ཞུགས་གནང་། རྒྱལ་ཁབ་གོང་འཕེལ་གྱི་འཆར་གཞི་འགོ་དང་པ་བཙུགས་ཏེ་རྒྱལ་ཁབ་ནང་
དཔལ་འབྱོར་གོང་འཕེལ་གྱི་གཏན་གཞི་བཙུགས། རྒྱལ་ཡོངས་ཚོགས་འདུ་ཆེན་པོ་དང་ བློ་གྲོས་ཚོགས་སྡེ་
ལ་སོགས་པ་ཁྲིམས༌བཟོའི༌ལྷན༌སྡེ༌དང༌ཁྲིམས༌གཞུང༌ཆེན༌མོ༌གསར༌རྩོམ༌དང༌ཁྲིམས་ཁང་གོང་མ་ལ་སོགས་པའིདྲང༌ཁྲིམས༌ལྷན༌སྡེ༌གཞི༌བཙུགས། ལྷན༌ཁག༌གི༌བློན༌པོའི༌ལམ༌སྲོལ༌བཙུགས༌ཏེ༌འཛིན༌སྐྱོང༌ལྷན༌སྡེ༌
གཞི༌བཙུགས༌གནང༌། བསྟན་པའི་རྩ་བ་དགེ་འདུན་པའི་སྡེ་གསར་བཙུགས་དང་ཞལ་གྲངས་ཡར་སེང་དང་རྒྱལ༌བའི༌བཀའ༌འགྱུར༌དང༌བསྟན༌འགྱུར༌གསེར༌བྲིས༌མ་གསར༌བཞེངས༌ཀྱི༌བསྟན་པའི་ཞབས་ཏོག་བླ་ན་
མེད་པར་མཛད་ཡོདཔ་ལས་ འབྲུག་རྒྱལ་གསུམ་པ་འདི་ ང་བཅས་རའི་རྒྱལ་ཁབ་ཀྱི་རང་དབང་སྲ་བརྟན
་དང་ ཡར་རྒྱས་གོང་འཕེལ་གསར་པའི་ལམ་ལུ་བཙུགས་གནང་མིའི་ མེས་པོ་དམ་པ་སྐུ་དྲིན་ཅན་ཅིག་ཨིན། 
དེ་འབད་ནི་འདི་གིས་ མི་དབང་འབྲུག་རྒྱལ་༣ པའི་འཁྲུངས་སྐར་དུས་ཆེན་འདི་ལུ་ ད་ལྟོའི་བར་ན་
ཡང་ ང་བཅས་ར་འབྲུག་རྒྱལ་ཁབ་ཀྱི་མི་སེར་ག་ར་དད་པ་དང་དགའ་ཚོར་སྦོམ་མའི་སྒོ་ལས་བཀྲིན་བསམ་ནིའི་

གོ་སྐབས་ཐོབ་ནིའི་དོན་ལུ་གཞུང་ལས་ཡང་ གཞུང་འབྲེལ་ངལ་གསོ་བཞག་གནང་དོ་ཡོདཔ་ཨིན་ནོ།།

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