The Essence of Abhidharma Vasubhandu's 108 Dharmas with Sthiramati’S Yogacara Twist

The Essence of Abhidharma Vasubhandu's 108 Dharmas with Sthiramati’s Yogacara Twist

SOURCEBOOK

RIME SHEDRA CHANTS

ASPIRATION

In order that all sentient beings may attain Buddhahood, From my heart I take refuge in the three jewels.

This was composed by Mipham. Translated by the Nalanda Translation Committee

MANJUSHRI SUPPLICATION

Whatever the virtues of the many fields of knowledge All are steps on the path of omniscience. May these arise in the clear mirror of intellect. O Manjushri, please accomplish this.

This was specially composed by Mangala (Dilgo Khyentse Rinpoche). Translated by the Nalanda Translation Committee

DEDICATION OF MERIT

By this merit may all obtain omniscience May it defeat the enemy, wrong doing. From the stormy waves of birth, old age, sickness and death, From the ocean of samsara, may I free all beings

By the confidence of the golden sun of the great east May the lotus garden of the Rigden’s wisdom bloom, May the dark ignorance of sentient beings be dispelled. May all beings enjoy profound, brilliant glory.

Translated by the Nalanda Translation Committee

For internal use only Exclusively for the use of the Rime Shedra NYC Advanced Buddhist Studies Program Shambhala Meditation Center of New York First Edition ‐ 2017 The Essence of Abhidharma Vasubhandu's 108 Dharmas with Sthiramati’s Yogacara Twist

Sourcebook Table of Contents

1) Syllabus, pp. 3‐6

2) Charts, pp. 7‐10 a) Chart of the One Hundred Dharmas , 2 pages b) Chart of the 51 Mental Factors, 1 page c) Chart of The Basic Emotions and the Proximate Factors of Instability from Mind in Buddhist Psychology

3) The Buddhist Unconscious: The Alaya‐vijnana in the context of Indian Buddhist Thought, William S. Waldron, SB pp. 11‐18 a) The Abhidharma Context, excerpt pp. 46‐59

4) The Theravāda Abhidhamma: It’s Inquiry into the Nature of Conditioned Reality, Y. Karunadasa, SB pp. 19‐54 a) The Real Existents, pp. 16‐22 b) The Nominal and the Conceptual, excerpt pp.47 ‐55 c) The Analysis of Mind, pp. 68‐75 d) The Cognitive Process, pp. 138‐151 e) The Analysis of Matter, pp. 152‐159 f) The Material Clusters, pp. 205‐223 g) The Conditional Relations, pp. 262‐265

5) Philosophy and Psychology in the Abhidharma, Herbert Guenther, SB pp. 55‐ 57 a) Atoms and Structure, pp. 181‐185

6) A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha of Acariya Anurudda with Commentary by Bhikkhu Bodhi, SB pp. 58‐68 a) The 89 & 121 Cittas at a Glance, p. 28 b) The 52 Mental Factors at a Glance, p. 79 c) Analysis of Functions, pp. 106‐108 d) The Mind Door Process, pp. 141‐143

Page 1 e) A Complete Eye Door Process, p. 155 f) Compendium of Matter, excerpt pp. 199‐206 g) Comprehensive Chart on Matter, pp. 262‐263 h) The Twenty‐Four Conditions and their Varieties, pp. 304

7) The Patthana and the Development of the Theravadin Abhidhamma, L.S. Cousins, Journal of the Pali Text Society (1981), pp. 52‐69, SB pp. 69‐78

8) From Reductionism to Creativity: rDzogs‐chen and the New Sciences of Mind, Herbert V. Guenther, SB pp. 79‐95 a) A Structural Model of “Mind,” pp. 23‐34 b) The Contextualized System “Mind” Sociocultural Operators, pp. 41‐51 c) Pollutants and Quasi Pollutants, pp. 52‐60

9) Disputed Dharmas: Early Buddhist Theories on Existence, Collett Cox, SB pp. 96‐102 a) Conditioned Forces Dissociated from Thought, pp. 67‐74

10) Living Yogacara: An Introduction to Consciousness‐only Buddhism, Tagawa Shun’ei, SB pp. 103‐122 a) Chapter Two: The Structure of the Mind, pp. 11‐18 b) Chapter Four: Building Up Experience in the Latent Area of the Mind, pp. 29‐43 c) Chapter Five: The Production of Things, pp. 45‐60

11) Abhidharma Doctrines and Controversies on Perception, Bhikkhu KL Dhammajoti, SB pp. 123‐132 a) The Sautrantika Theory of Representational Perception from Abhidharma Doctrines and Controversies on Perception, pp. 152‐167

Page 2 The Essence of Abhidharma Vasubhandu's 108 Dharmas with Sthiramati’s Yogacara Twist An Advanced Buddhist Studies/Rime Shedra NYC Course Eleven of the Tuesdays from January 10th to March 28th, 2017 from 7‐9:15 pm (Omitting February 14th)

Syllabus

Sources:  ISBP: The Inner Science of Buddhist Practice: Vasubandhu’s Summary of the Five Heaps with Commentary by Sthiramati, Translated and Introduced by Artemus B. Engle  SB: Rime Shedra Sourcebook on Abhidharma

Readings: 1) Class One: The Context for the Study of the Abhidharma in the Four Foundations of Mindfulness a) In Class Reading ISBP: i) The Four Closely Placed Recollections, pp. 138‐147 ii) Introduction 245 iii) The Number and Order of the Heaps 246

2) Class Two: Abhidharma Issues a) Reading ‐ SB i) The Abhidharma Context, The Buddhist Unconscious: The Alaya‐vijnana in the context of Indian Buddhist Thought, William S. Waldron, excerpt pp. 46‐59, SB pp. 11‐18 ii) The Theravāda Abhidhamma: It’s Inquiry into the Nature of Conditioned Reality, Y. Karunadasa: (1) The Real Existents, pp. 16‐22, SB pp. 19‐23 (2) The Analysis of Mind, pp. 68‐75, SB pp. 28‐31

3) Class Three: Matter, Part One a) Reading ‐ SB i) The Theravāda Abhidhamma: It’s Inquiry into the Nature of Conditioned Reality, Y. Karunadasa (1) The Analysis of Matter, pp. 152‐159, SB pp. 39‐42 (2) The Material Clusters, pp. 205‐216, SB pp. 43‐51 ii) Atoms and Structure, Philosophy and Psychology in the Abhidharma, Herbert Guenther, pp. 181‐185, SB pp. 55‐57

Page 3 4) Class Four: Matter, Part Two a) Reading ‐ ISBP: i) The Form Heap 247 ii) The Four Elements 248 iii) Derivative Form 252 iv) The Five Sense Faculties 253 v) The Five Sense Objects 254 vi) Non‐informative Form 262‐266 b) Reading ‐ ISBP: i) A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha of Acariya Anurudda, Trs, Ed. and Commentary by Bhikkhu Bodhi: (1) Compendium of Matter, excerpt pp. 199‐206, SB pp. 63‐66 (2) Comprehensive Chart on Matter, pp. 262‐263, SB pp. 67

5) Class Five: Universal Mental Factors ‐Feeling, Perception, Cognitive Formations, etc. a) Reading ‐ ISBP: i) The Feeling Heap 267 ii) The Conception Heap 271‐272 iii) The Formations Heap 273 iv) The Three Remaining Universal Mental Factors 276 v) The Five Mental Factors That Have Specific Objects 277‐280 b) Reading ‐ SB i) The Patthana and the Development of the Theravadin Abhidhamma, L.S. Cousins, Journal of the Pali Text Society (1981), pp. 52‐69, SB pp. 69‐78

Break Week Reading 1) Reading ‐ SB a) From Reductionism to Creativity: rDzogs‐chen and the New Sciences of Mind, Herbert V. Guenther, SB pp. 79‐95 i) A Structural Model of “Mind”, pp. 23‐34 ii) The Contextualized System “Mind” Sociocultural Operators, pp. 41‐51 iii) Pollutants and Quasi Pollutants, pp. 52‐60

6) Class Six: The So Called Emotions a) Reading ‐ ISBP: i) The Eleven Virtues 281 ii) The Six Root Mental Afflictions 291 iii) The Twenty Secondary Mental Afflictions 303‐309 iv) The Four Variable Mental Factors 310‐311 b) Reading – SB i) A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha of Acariya Anurudda, Ed. and Commentary by Bhikkhu Bodhi: (1) The 52 Mental Factors at a Glance (chart), p. 79, SB pp. 58 (2) The 89 & 121 Cittas at a Glance (chart), p. 28, SB pp. 59

Page 4

7) Class Seven: The Non Associated Formations a) Reading ‐ ISBP: i) The Formations That Do Not Accompany Consciousness 312‐326 b) Reading ‐ SB i) The Nominal and the Conceptual, The Theravāda Abhidhamma: It’s Inquiry into the Nature of Conditioned Reality, Y. Karunadasa, excerpt pp.47 ‐55, SB pp. 23‐27 ii) Conditioned Forces Dissociated from Thought, Disputed Dharmas: Early Buddhist Theories on Existence, Collett Cox, pp. 67‐74, SB pp. 96‐102

8) Class Eight: The Eight Consciousnesses a) Reading ‐ ISBP: i) The Consciousness Heap 327 ii) The Storehouse Consciousness 328 iii) The Afflicted Mind 344‐346 b) Reading ‐ SB i) Chapter Two: The Structure of the Mind, Living Yogacara: An Introduction to Consciousness‐only Buddhism, Tagawa Shun’ei, pp. 11‐18, SB pp. 103‐107

9) Class Nine: Consciousness (Cont’d) and The Twelve Ayatanas a) Reading ‐ ISBP: i) The Twelve Bases 347 ii) The Five Inner Bases of the Eye and the Rest 347 iii) The Four Outer Bases of Visible Form and the Rest 348 iv) The Basis of Tangible Objects 348 v) The Mind Basis 348 vi) The Entity Basis 348‐352 b) Reading ‐ SB i) Chapter Four: Building Up Experience in the Latent Area of the Mind, Living Yogacara: An Introduction to Consciousness‐only Buddhism, Tagawa Shun’ei, pp. 29‐ 43, SB pp. 107‐114 ii) A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha of Acariya Anurudda, Trs, Ed. and Commentary by Bhikkhu Bodhi, SB pp. (1) Analysis of Functions, pp. 106‐108, SB pp. 59‐60 (2) The Mind Door Process, pp. 141‐143, SB pp. 61‐62 (3) A Complete Eye Door Process, p. 155, SB pp. 62 c) Optional Reading: i) Chapter Five: The Production of Things, Living Yogacara: An Introduction to Consciousness‐only Buddhism, Tagawa Shun’ei, pp. 45‐60, SB pp. 115‐122

10) Class Ten: Issues in Cognition a) Reading ‐ SB i) The Sautrantika Theory of Representational Perception, Abhidharma Doctrines and Controversies on Perception, pp. 152‐167, SB pp. 123‐132

Page 5 ii) The Cognitive Process, The Theravāda Abhidhamma: It’s Inquiry into the Nature of Conditioned Reality, Y. Karunadasa: pp. 138‐151, SB pp. 32‐38

11) Class Eleven: The Eighteen Dhatus and Their Relations a) Reading ‐ ISBP: i) The Eighteen Constituents 353‐357 ii) Further Classifications of the Constituents 358‐369 b) Reading ‐ SB i) The Conditional Relations, The Theravāda Abhidhamma: It’s Inquiry into the Nature of Conditioned Reality, Y. Karunadasa, pp. 262‐265, SB pp. 52‐54 ii) The Twenty‐Four Conditions and their Varieties (Chart), A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha of Acariya Anurudda, Ed. and Commentary by Bhikkhu Bodhi, pp. 304, SB pp. 68

Page 6 7KH'KDUPDV 3DUW, 'KDUPDV

&RQGLWLRQHG 'KDUPDV'KDUPDV 8QFRQGLWLRQHG 'KDUPDV'KDUPDV VHHQH[WSDJH

0LQG )RUP(OHPHQWV 0HQWDO)DFWRUV 1RQ$VVRFLDWHG)RUPDWLRQV *URXS,, VHHQH[WSDJH &LWWDGKDUPD 5XSDGKDUPD &DLWDVLNDGKDUPD *URXS, *URXS,,,

(\H (\H 2PQLSUHVHQW 2EMHFW 'HWHUPLQLQJ'HWHUPLQLQJ 9LUWXRXV 5RRW $IIOLFWLRQV 6HFRQGDU\ $IIOLFWLRQV$IIOLFWLRQV &KDQJHDEOH &RQVFLRXVQHVV )DFWRUV )DFWRUV )DFWRUV 0HQWDO)DFWRUV

(DU (DU &RQVFLRXVQHVV )HHOLQJ $VSLUDWLRQ )DLWK ,JQRUDQFH %HOLJHUHQFH 0LVHUOLQHVV 6OHHS 9HGDQD &KDQGD 6UDGGKD 0XKGL .URGKD 0DWVDU\D 0LGGKD

6PHOO 1RVH &RQVFLRXVQHVV 'LVFULPLQDWLRQ ,QWHUHVW +HHGIXOQHVV 'HVLUH 5HVHQWPHQW +DXJKWLQHVV 5HPRUVH 6M6DP MQD $GKLPR NNV KKD $G$SUDPDGD 5DJD 8K8SDQDKD PDGD .NW.DXNUW\D

7DVWH 7RQJXH &RQVFLRXVQHVV ,QWHQWLRQ 0LQGIXOQHVV 3OLDQF\ $QJHU 6SLWH $EVHQFHRI ,QYHVWLJDWLRQ Page 7 &HWDQD 6PULWL 3UDVUDEGKL 3UDWLJD 3UDGDVD )DLWK 9LFDUD $VUDGGK\L 7DFWLOH %RG\ &RQVFLRXVQHVV $SSOLFDWLRQ 0HGLWDWLRQ (TXDQLPLW\ 3ULGH +DUPIXOQHVV /D]LQHVV $QDO\VLV 0DQDVNDUD 6DPDGKL 8SHNVKD 0DQD 9LKLPVD .DXVLG\D 9LWDUND

0HQWDO )RUP &RQVFLRXVQHVV &RQWDFW :LVGRP 6KDPH 'RXEW (QY\ $EVHQFHRI 6SDUVKD 3UDMQD +UL 9LFLNLWVD ,UV\D +HHGIXOQHVV 3UDPDGD (JR0LQG 6RXQG (PEDUUDVVPHQW 9LHZ 'HFHLW )RUJHWIXOQHVV $SDWUDS\D 'ULVWL 6DWK\D 0XVLWDVPULWLWD

$OD\D 6PHOO 9LMQDQD 1RQDWWDFKPHQW 3UHWHQVH $EVHQFH RIRI $OREKD 7UDQVLWRU\ 0D\D ,QWURVSHFWLRQ &ROOHFWLRQ $VDPSUDMDP\D 7RXFK $EVHQFHRI +ROGLQJWR $EVHQFHRI /HWKDUJ\ +DWUHG $Q([WUHPH 6KDPH 6W\DQD $GYHVD $KULN\D 7DVWH +ROGLQJWR $EVHQFHRI :URQJ9LHZV $EVHQFHRI ([FLWHPHQW %HZLOGHUPHQW (PEDUUDVVPHQW $XGGKDW\D $PRKD +ROGLQJ $Q\$Q\ $QDSDWUDS\D (OHPHQWVDV 9LHZDV6XSUHPH 2EMHFWVRI 1RQKDUPIXOQHVV &RQFHDOPHQW 'LVWUDFWLRQ &RQVFLRXVQHVV $KLPVD +ROGLQJ&RQ 0UDNVD 9LNVHSD GXFWDV6XSUHPH

([HUWLRQ 9LU\D 7KH'KDUPDV ± 3DUW,, 'KDUPDV

&RQGLWLRQHG'KDUPDV 8QFRQGLWLRQHG'KDUPDV &RQWLQXHG *URXS9

1RQ$VVRFLDWHG 6SDFH ([WLQFWLRQ )RUPDWLRQV $NDVKD 7KURXJKWKH )RXUWK'K\DQD *URXS,9 $QLQM\D ([WLQFWLRQWKURXJK ([WLQFWLRQRI $VVRFLDWHG 1RW$VVRFLDWHG ,QWHOOHFWXDO 6HQVDWLRQDQG :LWKWKH :LWKWKH 3RZHU &RQFHSWLRQ 3HUVRQ 3HUVRQ SUDWLVDPNK\DQLURGKD $VDPMQD ([WLQFWLRQ GXHGXH $V LWLW LVQHVVLVQHVV $FTXLVLWLRQ /LIH 1DPH 3KUDVH WRODFNRID 7DWKDWD 3UDSWL -LYLWHQGUL\D 1DPDND\D 3DGDND\D 3URGXFWLYH&DXVH Page 8 $SUDWLVDPN\D

6KDUHG 1DWXUHRI &KDUDFWHU 'LVWLQFWLRQRI 4XDOLWLHV &RPPRQ RU/HWWHU &DXVHV 1LND\DVDEKDJD 3HUVRQV 9\DQMDQDND\D (IIHFWV SUWKDJMDQDWYD 3UDWLQL\DPD 7KRXJKWOHVV $QQLKLODWLRQ +DUPRQ\ 6SHHG 7UDQFH 7UDQFH

5HVXOWRI %LUWK 2UGHU 'LUHFWLRQ 7KHVH -DWL $QXNUDPD 'HVKD 7UDQFHV $VDPMQLND 2OG$JH 6XEVLVWHQFH 7LPH 1XPEHU -DUD 6WKLWL .DOD 6DPNK\D

,PSHUPDQHQFH %HFRPLQJ *DWKHULQJRI 1RQ([LVWHQFH $QLW\DWD 3UDYULWWL &DXVHV RI&DXVHV 6DPDJUL $VDPDJUL The 51 Mental Factors

I. Omnipresent Mental States c) The skandhas as mine A. Feeling d) The self as abiding in B. Discrimination the skandhas 1. Identification 2. Holding an extreme view 2. Differentiation a) Permanence C. Impulse/intention b) Nihilism D. Mental engagement 3. Wrong view as supreme E. Contact 4. Wrong ethics as supreme 5. Wrong views II. Object Determining Mental States A. Aspiration V. Secondary Afflictions B. Belief A. Wrath/belligerence C. Mindfulness B. Resentment D. Meditative stabilization C. Concealment E. Superior knowledge D. Spite E. Envy/jealousy III. Virtuous Mental States F. Miserliness A. Faith G. Deceit 1. Confidence H. Dissimulation 2. Inspired/lucid/clear I. Harmfulness 3. Aspiring J. Non‐shame B. Shame K. Non‐embarrassment C. Embarrassment L. Lethargy D. Non‐Attachment M. Agitation E. Non‐hatred N. Non‐faith F. Non‐ignorance O. Laziness G. Joyous effort P. Non‐conscientiousness H. Suppleness/pliancy Q. Forgetfulness I. Conscientiousness R. Non‐introspection J. Equanimity S. Distraction K. Non‐violence VI. Changeable Mental States IV. Root Afflictions A. Sleep A. Desire B. Contrition B. Anger C. Investigation/examination C. Pride D. Analysis D. Ignorance 1. About karma and its results 2. About suchness E. Doubt F. Afflicted view 1. The transitory collection a) Skandhas as a self b) The self as having the skandhas

Page 9 L'ˤ 0,J,A$+Pc

+6 ¾ 6- 6 &). )'-6'6.6 +)4 &.6 .)+-6)6 '-. $ .56

ʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳʳ Xʳ i ʳ ðNʳ ¹N |ʳ -M FoQM;oQʳ ʳĈʳVNáʳmh: eQʳ ʳ \Ä NǢ ʳ N ʳ \ ʳ N { Äʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳ N NĭXʳ F { ʳʳðNʳ ¹N !ʳ ʳʳʳ ʳ ʳ\ ʳ ʳʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳ ʳʳʳ[ ʳ XʳƯ ʳʳ ʳʳʳʳʳ ʳ ʳʳXʳQg ʳʳ ʳ ʳ ʳʳ ǚʳXʳY0 kz~ Ôƙ 5 ƙ Ôƙ

Âaƙ0 ëƙ RaHƙ gaĠ0ƙőŷaę 0hƙ gň^a( 0hƙ yˤ [ˤŴˤ 8ˤ ãˤ g/ G/ ˤ?ˤ ˤ ˤ [ˤZ [ˤ ˤ

G [ˤ G ˤ Ȑ$9 ˤ Qˤ ĸˤ [ˤ Qˤ gG?ˤ Qˤ ɥˤˤ ˤ /ˤˤ ˤˤ Ɩˤ ˤˤ [ˤ Qˤ /ˤˤ [ˤ /ˤˤ [ˤ Cˤ [ˤ CQˤ ˤ Ŵˤ ę[ˤ ˤ y> Z Qˤ 1 [ˤ Ø ʚ ˤ Qˤ /ˤˤˤˤ Ƙˤ /ˤˤˤˤ gˤ˖G ?ˤ 1t[ˤ ę[ˤ 9)ˤ C[ˤ ˤ [ˤ Ø ˤ

¤ > [ˤ )ˤ ʰØ > ˤ Qˤ ˤ [ˤ ˤĔ [ˤ ˤ g ˤ G ˤ?ˤ ð[ˤ ɽˤ ðˤ Qˤ /ˤˤˤŭˤ ʏ /ˤˤˤˤ Ç [ˤ 9^ Ɨˤ t[ˤ 1 [ˤ ęˤ ˤ CQˤ ˤ ˤˤ

Page 10 THE BUDDHIST 2 UNCONSCIOUS THE ABHIDHARMA CONTEXT

The alaya-vijñana in the context of Indian Buddhist thought

Religio is false without philosophy, in just the same way as philosophy is false without religio. (St Augustine, Epitome)

William S. Waldron The Abhidharma project and its problematic We have examined the important role of vijñana (P. viññan.a; note: hereafter we will use primarily Sanskrit terminology, reflecting the original language of our sources) within the series of dependent arising, as both the subsisting dimension of individual samsaric existence, and as a core component of the cognitive processes that Page 11 typically lead to actions perpetuating such existence. This is not the whole picture, however, for the samsaric round would come to a halt if there were no afflictive passions (kleka) instigating karma-inducing activities. Thus, as essential as vijñana may be for the continuity of samsaric existence, it is the pernicious influences of the afflictions (kleka), together with the karmic actions they inform, that are essential for its perpetuation.1 In other words, while samsaric vijñana may be the product of one’s past actions, it is the presence of the afflictive energies (kleka) in one’s present activities that creates new karma. And since these are only activities that one can affect, religious effort is necessarily oriented towards controlling one’s motivations and directing one’s activities in the here and now. The early Buddhists thus concentrated upon an analysis of one’s present actions and the motivating intentions behind them, relying upon the relatively simple analyses of mind we surveyed in the first chapter. In the centuries following the Buddha’s lifetime, these analyses developed into increasingly explicit and systematic methods of discerning the underlying motivations, and hence the karmic nature, of each and every intentional action. Over time, the Buddhists transformed what was originally a straightforward and largely descriptive psychology into a highly complex, systematic, and self-conscious meta-psychology – still with the explicit aim of eliminating the afflictive, karma-creating energies that perpetuate cyclic existence. This is, in brief, the Abhidharma project.2 In this approach, the Abhidharma emphasis upon the active processes of mind seemed to overshadow the subsisting yet subtle influences from the past – particularly

46 THE ABHIDHARMA CONTEXT BACKGROUND AND CONTEXT OF THE ALAYA-VIJÑANA

the underlying tendencies toward the afflictions (anukaya) and the accumulation Collection of Discourses, purported to be the words of the Buddha himself.3 of karmic potential (karma-upacaya). To grossly simplify the situation, these sub- Almost all later traditions of Indian Buddhism descended from these early teach- sisting influences came under the purview of Abhidharma analysis only insofar ings, either directly or indirectly, and most of them have sought validation for as they overtly affected immediate processes of mind. But these subsisting influ- their distinctive doctrines by recourse to this or that passage in these early sjtras. ences could not, by their very nature, all be active, or even discerned, within These discourses have thus served as a counterbalance by which divergent doc- one’s mental processes at any given moment; they were by definition latent or trines were weighed and judged, lending South and Southeast Asian Buddhism, potential for most of the time, and hence unavoidably obscure. Thus, two main despite its huge historical, geographic, linguistic, and cultural variety, a certain factors that were indispensable to the Buddhist view of samsaric continuity unity of thought and practice. across multiple lifetimes – the persistence of the latent afflictions and the accu- But just because the Buddha’s teachings were given at different times, to diverse mulation of karmic potential – were not easily ascertained in an analysis which audiences, and in varying circumstances, the discourses preserved many teach- focused exclusively on present and active processes of mind. The existence of ings that were not readily reconcilable with each other, did not expound a topic these subsisting factors, their patterns of arising, and their possible influences on in a complete or systematic fashion, or were not of equal benefit to those most all one’s mental processes until attaining liberation – all these became proble- assiduously practicing the Buddhist path. Consequently, possibly even during the matic within the Abhidharmic analytic. Buddha’s lifetime, the Buddha’s followers began composing more consistent and And they became problematic, we shall argue, because of the inherent tension systematic presentations of his teachings. The initial attempts in this direction between Abhidharma’s ultimate aim and its immediate method; between the are preserved in a collection of texts, some of which are considered to be the overriding religious aim of stopping the inertial energies of samsaric life alto- Buddha’s words, called the Abhidharma-piiaka, the Collection of Higher gether, and the means to that end – the systematic description of the momentary Doctrine.4 and present processes of mind. The unavoidable distinction between the persist- As it was several centuries before any of the three Collections (including the ing influences from the past and the active processes in the present would Collection of Discipline, vinaya-piiaka) were actually written down, these “texts”5 eventually bring about an explicit recognition of the kinds of influences that were transmitted orally in typical Indian fashion, with different groups of monks Page 12 underlie and enable every action yet which remain inaccessible to analyses committing different Collections to memory. In such circumstances, divergent limited to immediate mental processes – it brought about, in short, a recognition versions of the early discourses tended to increase as the centuries passed and as of unconscious mind. various implications of the teaching continued to be drawn out. This was parti- Both “aspects” of vijñana which we analyzed in the first chapter – vijñana as cularly true in the case of the Abhidharma texts, which were constantly under- “consciousness” and vijñana as “cognitive awareness” – were central to these going a process of systematization and refinement. Moreover, and just as problems. It was the fateful disjunction between these two originally undifferen- important, there was no central authority to determine exactly what was or was tiated aspects of vijñana – with exclusive validity accorded to momentary cogni- not orthodox doctrine. This process of diverging interpretations and their prolif- tive processes at the expense of subsisting consciousness – that eventually led to erating implications was instrumental in the gradual rise of different schools of the postulation of a distinct category of vijñana, a “repository” or “base” con- doctrine and practice. sciousness, an “alaya” vijñana, to represent those subsisting aspects of mind Though it is certain that these processes – the gradual divergences of doctrine, which had become marginalized within the new Abhidharma analytic. the composition of new Abhidharma texts, and the formation of different We focus on the Abhidharma project at such length because it was within the schools of interpretation – were well under way in the centuries following the historical and conceptual context of Abhidharma scholasticism that the Buddha’s demise, the available documentary evidence gives us only the barest Yogacara school arose, and within whose terms the notion of the alaya-vijñana outline of its early history.6 The processes through which the various schools, tra- was expressed. An understanding of this context, of its technical terms, and of ditionally numbering eighteen, came into existence are largely lost in the mists the problematic issues it gave rise to is thus indispensable for untangling the of Indian history.7 We possess extensive textual materials from this period interwoven logical and exegetical arguments for the alaya-vijñana, which, we only from the Sthaviravada /Theravada school,8 predominant in present-day shall see, are almost wholly products of the “Abhidharma Problematic.” Sri Lanka and Southeast Asia, and from the Sarvastivadins, the predominant Abhidharma school in classical India (but whose texts are primarily extant only in Chinese translation).9 Background of the Abhidharma We reach surer historical ground only in the first few centuries CE, the We must first briefly sketch the historical background to Abhidharma Buddhism. second half of Buddhism’s first millennium, when we are blessed with a large The doctrines we examined in Chapter 1 belonged to the Sjtra-piiaka, the body of Abhidharma texts from a variety of schools. Outstanding in terms of its

47 48 THE ABHIDHARMA CONTEXT BACKGROUND AND CONTEXT OF THE ALAYA-VIJÑANA

comprehensive scope, systematic organization, and continuing influence The aim and methods of Abhidharma: dharma as through the centuries, is the work of the fourth-to-fifth century CE Buddhist irreducible unit of experience 10 philosopher Vasubandhu, the Treasury of Abhidharma (Abhidharma-koka). There is little doubt, as Stcherbatsky (1956) suggested long ago, that the central a With a few major exceptions (the early Therav da text, the Kathavatthu, and notion of Abhidharma is the concept of dharma. There is considerable doubt, some of their distinctive doctrines) we will limit our examination of however, as to what this elusive term actually refers to. We will suggest a synthetic, Abhidharma to the viewpoints expressed in the Abhidharma-koka. These are tra- and slightly idiosyncratic, interpretation of the term, which we believe usefully a j ditionally thought to represent those of the Sautr ntikas, the “Followers of S tra,” elucidates the Abhidharma materials, fully aware of the diversity of interpretations a a as well as those of the Sarv stiv da, the “All-Exists” school. We focus upon the concerning this central, yet – after twenty centuries – still hotly debated notion. Abhidharma-koka for two reasons. First, Vasubandhu was, with his half-brother The Abhidharmists took the early Buddhist idea that the beings and things of a a Asanga, one of the two founding figures of “classical” Yog c ra. His corpus of the world are impermanent, selfless, and dependently arisen and extrapolated it work, his recurrent religious and philosophical concerns, even his technical to apply to all phenomena whatsoever. They argued that referring to anything in vocabulary, bridge both of these traditions. Moreover, the relationship between terms of entities or wholes (e.g. tables, persons, or even thoughts) is merely a a a a the Yog c ra and Sautr ntika schools is currently being re-examined, leading conventional way of designating continuing yet provisional collocations of sim- a one scholar to wonder whether “Vasubandhu’s so-called Sautr ntika opinions pler, more fundamental elements or factors, which alone could be said to truly a a are, in fact, Yog c ra abhidharma in disguise” (Kritzer, 1999: 20). Both of exist. Accordingly, the Abhidharmists, when speaking technically at least, sup- these make the Abhidharma-koka an exceptional contemporaneous witness to the planted the everyday conventional expressions found in the early discourses with wider problematics surrounding and leading to the conceptualization of the descriptions of experienced things “as they really are” (yathabhjtam). That is, a a laya-vijñ na. elaborating upon the term used to denote the objects of the sixth, mental mode Although it might seem strange for those concerned with the disjunction of cognitive awareness, they described experience in terms of their irreducible n a a a between the H nay na and Mah y na schools of Buddhism to contextualize the dharmas. Formulating the doctrine in terms of dharmas was of cental importance “Mahayana” Yogacara school in terms of “Hnnayana” Abhidharma, the continu- Page 13 in Abhidharma, because, as the Abhidharma-koka claims, “apart from the dis- ity and overlap between them, in India at any rate, is larger than their differ- cernment of the dharmas, there is no means to distinguish the defilements a a ences. The Yog c ra school should, in fact, be considered one of the (kleka), and it is by reason of the defilements that the world wanders in the ocean 11 “Abhidharma” schools, as it produced a corpus of Abhidharma literature par- of existence” (AKBh I 3).13 Those topics of the traditional discourses that were allel to and contemporaneous with that of the other Abhidharma schools, not formulated in, or could not be transposed into, dharmic terms were consid- a a a chiefly the Therav dins and Sarv stiv dins. Although these three bodies of ered to be merely provisional or conventional truth (sadvgtisatya), whereas the Abhidharma literature differed in many of their details, they nevertheless shared doctrine (dharma)14 as formulated in purely dharmic terms was considered to be the same basic presuppositions, carried out their analyses in a similar fashion, and the “higher doctrine,” the “abhi” dharma, because it is turned toward the ultimate expressed themselves in nearly the same terminology. They belonged, in short, dharma (paramartha-dharma), that is, towards Nirvana.15 This analysis of experi- to a single intellectual milieu. And they were all, accordingly, troubled by much ence in terms of its irreducible constituents, its dharmas, was to irrevocably alter the same systemic problems; it was primarily their solutions to these problems the style and content of Buddhist doctrinal discourse. that differed. Among the many subjects discussed in the Abhidharma literature, particular In order to understand the rationale and arguments used to defend and attention was paid to the analysis of mental processes and their associated acti- a describe the alaya-vijñ na, it is therefore essential that we look at this com- vities, since it is these that generate karma. What had begun in the early dis- mon basis of doctrine in the Abhidharma traditions – their most important courses as a relatively simple if insightful “folk psychology” was gradually concepts, the problems those led to, and the various solutions the different transformed into a systematic analysis of the entire world of experience in terms schools offered for them. Only then will we be able to fully appreciate the of its momentary and discrete constituents. This involved systematically formal- a a 12 complex set of arguments put forward by the Yog c ra thinkers themselves. izing the terms used in earlier analyses of mind, such as feeling, apperception, a a And we shall see that, in important respects, the laya-vijñ na is quite the cognition, desire, and so forth, by defining their distinguishing characteristics, most original solution to the Abhidharmic Problematic – a solution that, specifying the circumstances that condition their arising, and delineating their while remaining faithful to the presuppositions of the Abhidharma analytic, complex interrelationships. In this way, the ongoing processes of mind were also harks back to, or rather self-consciously resuscitates, the two dimensions exhaustively analyzed into momentary and discrete units or constituents of a a of vijñ na first found undifferentiated in the early teachings of the P li experience, discernable through the trained eye of higher insight – they were texts. analyzed, that is, into dharmas.

49 50 THE ABHIDHARMA CONTEXT BACKGROUND AND CONTEXT OF THE ALAYA-VIJÑANA

Abhidharma thus became, in Bhikkhu Bodhi’s words, a “phenomenological division (cognate with Latin “dis”), suggesting a “discerning or differentiating psychology” whose “primary concern … is to understand the nature of experi- awareness” (PED 287, 611; SED 961). Cognitive awareness, in other words, nec- ence, and thus the reality on which it focuses is conscious reality, the world as essarily arises as a function of discernment (prati-vijñapti).16 As Bateson observes: given in experience” (Compendium, 1993: 4). But what does a “phenomenolo- “perception operates only upon difference, all receipt of information is necessar- gical psychology” mean? And what is a “unit or constituent of experience”? And ily the receipt of news of difference” (1979: 31 f., emphasis in original). That is to how is all of this related to vijñana, the central concept of this book? Consonant say, that unless some distinctive stimuli – marked off from others in terms of tem- with the analytic tenor of the Abhidharma traditions, we must systematically perature, brightness, intensity, and so forth – impinges upon the sense faculties reformulate our earlier approach to cognitive awareness. and organs, there will be no arising of cognitive awareness.17 This is not to say One of the standard definitions of cognitive awareness (vijñana) is that it arises that “discrete objects are actively cognized” (see Ch. 1, n. 51), but rather, more as “the discrete discernment [of objects]” (AKBh I 16, vijñanad prativijñaptic). subtly, that the contextual distinctions that make stimuli distinct are themselves Two important implications follow from this. The first is articulated well enough constitutive of cognitive awareness in the same way that change is. in early Buddhism: that all conditioned phenomena appear impermanent and Thus, just as a moment of cognitive awareness arises as a temporally distinct changing. The second is brought out more clearly in the Abhidharma traditions: event, so too does it arise in response to contextually distinct phenomenon. that cognitive awareness is not only conditionally arisen, but it arises as a func- These distinctive events are therefore – by the very logic of this mode of tion of discerned distinctions. If we examine the implications of this definition, analysis – momentary and discrete. And it is these events, we suggest, that are we can more deeply appreciate the nature of the Abhidharma project, the status called dharmas. A dharma refers to each of these momentary18 and distinct events of its dharmas, and the entire series of theoretical problems that followed from insofar as they give rise to, or perhaps more precisely co-arise with, a moment of this innovative mode of analysis. cognitive awareness. As we have seen, cognitive awareness arises when a stimulus appears within An awareness of differences, we see, does not arise outside of a context, since an appropriate sense domain, impinges upon the sense-faculties (or mind), and differences are only meaningful between phenomenon. “Objects”, that is, give there is attention thereto. Cognitive awareness would not arise without the rise to cognitive awareness only insofar as they stand out within a surrounding Page 14 occurrence of this stimulus, without some impingement upon the sense organs context. But a distinction is not a “thing.” “Difference,” as Bateson points out, and faculties. To speak of the arising of cognitive awareness is therefore to speak “being of the nature of relationship, is not located in time or in space … of an event, a momentary interaction between sense organs and their correlative Difference is precisely not substance … difference … has no dimensions. It is stimuli. To say that “everything is impermanent,” then, is not so much a decla- qualitative, not quantitative” (Bateson, 1979: 109 f., emphasis in original). This ration about reality as it is, as a description of cognitive awareness as it arises. applies, we submit, to dharmas as well. That is, dharmas are neither substances Cognitive awareness is thus – by definition – temporal and processual. nor “things” in and of themselves. As Piatigorsky points out: It is also discriminative. Gregory Bateson makes a suggestively analogous point: a dharma, in fact, ‘is’ no thing, yet a term denoting (not being) a certain relation or type of relation to thought, consciousness or mind. That is, our sensory system … can only operate with events, which we can call dharma is not a concept in the accepted terminological sense of the changes … it is true that we think we can see the unchanging … the latter, but a purely relational notion. truth of the matter is that … the eyeball has continual tremor, called (Piatigorsky, 1984: 181, emphasis in original) micronystagmus. The eyeball vibrates through a few seconds of arc and thereby causes the optical image on the retina to move relative to the These distinctive events, these dharmas that co-arise with cognitive aware- rods and cones which are the sensitive end organs. The end organs are ness, are relational in yet another, more reflexive, sense as well: while dharmas thus in continual receipt of events that correspond to outlines in the may ultimately refer to experiential phenomena, what counts as a dharma in any visible world. We draw distinctions; that is, we pull them out. Those system of description must itself be distinguished from other dharmas. That is, distinctions that remain undrawn are not. individual dharmas only occur within a larger context which functions not only (Bateson, 1979: 107, emphasis in original) cognitively, in conjunction with the forms of sensory cognitive awareness, but – even more importantly – conceptually, within a system of interrelated yet mutu- Without an awareness of such distinctions, without such stimuli, there would be ally distinctive definitions. In other words, although we can, and must, speak of no discernment of discrete objects, no separate “things.” This is arguably already the definition of each single dharma, we cannot speak of what a dharma “truly is” implied in the term vi-jñana, whose prefix, vi-, imparts a sense of separation or outside of a given system of analysis wherein such definitions are meaningful.19

51 52 THE ABHIDHARMA CONTEXT BACKGROUND AND CONTEXT OF THE ALAYA-VIJÑANA

The meaning and function of any particular dharma is, in other words, dependent who are usually considered idealists, could argue with the Sarvastivadins, who on all the other dharmas with which it is contrasted. held to a realist position, or with the Sautrantikas, who were akin to nominal- Each dharma is therefore defined in terms of, or perhaps more precisely as, its ists.23 For despite all their differences, they inhabited a shared universe of dis- own distinguishing mark or identity, its svalakhan.a,20 which sets it off from other course based upon the primacy and privileging of this specific mode of existential dharmas. These do not represent unchanging substrates possessing specific attri- analysis. butes, since dharmas are “relational notions,” not substances; rather, the distin- Although this notion of dharma may be considered merely an elaboration of guishing characteristic (svalakhan.a) of a dharma is inseparable from the dharma traditional Buddhist teachings on impermanence and selflessness, it entails a itself.21 Like the spaces on a chessboard, each dharma thus marks off a notional, radically different set of implications. As Stcherbatsky provocatively describes logical, and psychological space within a system of description which, in theory, this brave new dharma world: encompasses the entire domain of relevant experience. And it is this notion of dharmas – as discrete events which carry their own The elements of existence [dharmas] are momentary appearances, “mark” in conjunction with the arising of cognitive awareness – that became the momentary flashings into the phenomenal world out of an unknown basic “unit” with which Abhidharma philosophy outlined and analyzed the source. Just as they are disconnected, so to say, in breadth, not being processes of mind. linked together by any pervading substance, just so are they discon- This thus entails one further level of reflexivity: an awareness of doing analy- nected in depth or in duration, since they last only one single moment sis. That is to say, extrapolating from dharmas as the second kind of object that (khan.a). They disappear as soon as they appear, in order to be followed gives rise to a moment of mental cognitive awareness, dharmas here also refer to the next moment by another momentary existence. Thus a moment objects of thought and reflection inasmuch as they too impinge upon mind. That becomes a synonym of an element (dharma), two moments are two dif- is, insofar as the discrete factors that condition the arising of cognitive awareness ferent elements. An element becomes something like a point in time- themselves become objects of thinking about cognitive awareness, then these too space. … Consequently, the elements do not change, but disappear, the become dharmas.22 This is the sense in which Piatigorsky calls Abhidharma a world becomes a cinema. Disappearance is the very essence of exis- Page 15 “metapsychology,” a system of thought that self-consciously “deals with the var- tence; what does not disappear does not exist. A cause for the Buddhists ious concepts and categories of consciousness as the primary objects of investi- was not a real cause but a preceding moment, which likewise arose out gation” (1984: 8). This is what we, and we presume Bhikkhu Bodhi, mean by of nothing in order to disappear into nothing.24 a “phenomenological psychology.” (Stcherbatsky, 1956: 31) In sum, Abhidharmic discourse expressed in terms of dharmas has several distinct and interrelated characteristics: Strange as it may seem, these are precisely the consequences of a phenomenological psychology so construed: the “differences that make a difference,” as (1) it depends upon a phenomenological analysis of experience in descriptive terms; Bateson famously puts it, that are “not located in time or in space” (1979: 110), (2) it is metapsychological in the sense of being a self-conscious, systematic that exist only disjunctively and hence relationally, and only insofar as they are analysis of experience; transitory events, as they momentarily impinge upon the various sense faculties – (3) it is a comprehensive description of experience in systemic terms, that is, in these dharmas are, as the sjtras continuously state, evanescent like a “dew drop, which all of its items are mutually defined and distinguished from one a bubble, a dream, a lightning flash or a cloud.” another; and As an explanatory system, however, this analysis of experience in terms of (4) finally, Abhidharma thinkers considered an analysis of experience in terms such momentary dharmas raises a number of difficult conceptual problems. If of dharmas as the only ultimate account of “how things really are” (yatha- dharmas are “disconnected in breadth,” to whom or what do they apply? And if bhjtam). they are “disconnected in duration,” how can causal conditioning function over time? These became major explanatory challenges for the Abhidharmists, topics This “dharmic discourse” provided a common language, a shared outlook, for that shall be addressed in one form or another throughout the remainder of this an entire era of Buddhist thinking in India. For while different schools held book. The Abhidharmists only discussed the first question, that of the referent radically different positions regarding the ontological status of dharmas, their of personal identity, in fairly limited ways, since it is so largely subsumed within distinctive definitions, and the interrelationships between them, it was only the second question, that of causal continuity. Stcherbatsky suggests the basic because they shared more or less these same basic assumptions that they could Abhidharma approach to this problem, however, when he states above that even hold such debates in the first place. This is why, for example, the Yogacarins, “a cause is not a real cause but a preceding moment.” For although dharmas

53 54 THE ABHIDHARMA CONTEXT BACKGROUND AND CONTEXT OF THE ALAYA-VIJÑANA

are insubstantial, discrete, and last no longer than an instant, some of the causal karmically divergent moments of mind – issues that become particularly acute in and conditioning influences operating between them, both simultaneously and connection with the gradual nature of the path to liberation. In other words, the over succeeding moments, necessarily have longer-lasting effects. Some dharmas, strictures of dharmic discourse created severe problems in accounting for all the that is, are more equal than others. It is to these sets of problems that we now pertinent aspects of the mental stream at any given moment. must turn. The second set of problems is in effect the inverse of the first: since only dharma discourse describes “how things truly are,” it is only the strictly momentary dharmas that are ultimately real at any given moment. But the indispensa- The basic problematic: two levels of discourse, ble relationship between causal conditioning and temporal continuity, of how two dimensions of mind the past continues to effect the present, becomes nearly inexpressible in a dis- This notion of dharmas as momentary, discrete, and ultimately real constituents course in which only momentary, currently effective, dharmas are considered to of experience created a powerful analytic for ascertaining the characteristics and be truly real. Again, this was particularly problematic for such traditional conti- components of our mental processes; accordingly, Abhidharma theory analyzed nuities as the accumulation of karmic potential and the persistence of the afflic- the processes of mind and body almost exclusively in these terms. For, as tions in their latent state – continuities whose elimination was the stated purpose Vasubandhu claims (in AKBh I 3), there is no other way of pacifying the afflic- of Abhidharmic analysis in the first place. The Abhidharmists, in other words, tions (kleka) than through the discernment of dharmas, the sole purpose for which had from the beginning contextualized their ultimate, dharmic analysis within a Abhidharma was taught.25 Abhidharma is thus the systematic analysis of the phe- larger framework of conventional terms and expressions. In particular, they relied nomenal world in terms of such discrete and momentary dharmas, directed by the upon such conventional referents as “persons,” “mind-streams” (citta-santana), or overriding soteriological aim of discerning and eradicating the afflictive emotions “bases” (akraya), in order to refer to the ongoing “subjects” of samsaric continu- (kleka) and thereby abandoning the karmic actions they instigate. ity, all the while recognizing that these could not themselves be considered dhar- For all its analytic power, however, this analysis of mind in terms of dharmas mas,28 momentary and discrete factors of experience which carry their own mark. inadvertently created a host of systemic problems. Although they are complex We shall call this continued reliance upon traditional continuities diachronic Page 16 and tightly interwoven, we will group the problems pertinent to our concerns into or santana discourse. The persistence of these modes of expression in the face of two sets:26 (1) those pertaining to the analysis of momentary, overt processes of Abhidharmic claims to ultimate discourse represents more than mere vestiges mind, enshrined in “dharmic discourse” itself, and (2) those pertaining to the sub- of pre-Abhidharmic thinking, however; it also reflects the inherent difficulties of sisting aspects of the mental stream, which, being nearly inexpressible in dharmic the Abhidharma project as a whole. discourse, remained more or less couched in traditional terms.27 These two sets of This created a dilemma for Abhidharmic theory. On the one hand, the active doctrinal issues – and their respective discourses – correspond roughly to the two influences of the afflictions and the type of actions they instigate are expressible senses of vijñana discerned in the first chapter: that of momentary cognitive in ultimate dharmic terms only to the extent that they are immediate factors awareness, and that of a subsisting samsaric sentience. We shall return to this of experience. As Piatigorsky rightly observes, “the Abhidhamma is a ‘theory of point soon enough. But first we must briefly outline these two problematic areas. consciousness’ ” (1988: 202, n. 17); anything outside of the arising of conscious First, dharmic analysis dissects experience into discrete components in order awareness is inexpressible in dharmic terms. On the other hand, the continuity to discern how they co-operate, that is, how they operate together within a sin- of the factors constituting individual samsaric existence in toto can only be gle moment of mind. This enables one to ascertain whether or not that moment described in the more conventional, non-dharmic terms of the diachronic men- of mind is influenced by the cognitive and emotional afflictions (kleka). This is tal stream. But by its very method, Abhidharma explicitly privileges the first the paramount aim of analysis because, we remember, it is the afflictions that discourse at the expense of the second. And this exclusive validity accorded to the influence the karmic nature of an action, making it karmically skillful or unskill- synchronic analysis of momentary mental processes threatened to render that very ful. We shall call this analysis of the dharmic factors discernable at any particu- analysis religiously vacuous by undermining the validity of its overall soteriological lar moment synchronic analysis or dharmic analysis, and its doctrinal expressions context – the diachronic dimension of samsaric continuity and its ultimate cessation.29 synchronic or dharmic discourse – a discourse expressed exclusively in terms of This is, in short, the Abhidharmic Problematic. dharmas which last merely a moment and interact only with other simultane- We shall examine the development of the synchronic analysis of mind-moments, ously existing dharmas, or with those of immediately preceding and succeeding its continued reliance upon the diachronic discourse of samsaric continuities, moments. The problems that synchronic discourse raises for our purposes and the multiple problems provoked by the fateful disjunction between them. primarily concern the ongoing status of the underlying tendencies and the We shall find that this disjunction became more untenable as the implications accumulation of karmic potential, and the compatibility of both of these with of the exclusive adherence to synchronic, dharmic analysis became more fully

55 56 THE ABHIDHARMA CONTEXT BACKGROUND AND CONTEXT OF THE ALAYA-VIJÑANA

realized. And we shall see that here too, vijñana is not only central to both of moment. For example, when afflictive emotions such as anger or lust arise, they these discourses, but that these discourses correspond closely to the two aspects are “associated” with that moment of citta, karmically coloring whatever actions of vijñana we discerned in the early texts. In contrast to materials in the Pali (including mental actions) they accompany. Consonant with the earlier defini- texts, however, their differentiation in the Abhidharma was explicit, the prob- tion of karma as intentional action, it is therefore the intention (cetana, one of the lems it raised were recognized, and some kind of solution to those problems was primary mental factors) which accompanies and motivates an action that deter- proposed by nearly all of the schools we have sufficient knowledge about (see mines its karmic nature,36 that determines what effects it will accrue for the future. Appendix II). Accordingly, these moments of mind and their associated mental factors, Although the various Abhidharma schools acknowledged and addressed these together with the actions they instigate, are classified in terms of the results they problems, they were understandably loath to forego the analytic power of lead to: actions that produce pleasant or desirable results are called “skillful” or dharmic discourse. It was, roughly speaking, this continued disjunction – “healthy” (kukala); actions that produce unpleasant or undesirable results are entailed by a dogged adherence to the exclusive validity of dharmic discourse in “unskillful” or “unhealthy” (akukala);37 and actions which produce neither are the face of the acknowledged and obvious dependence upon diachronic, santana considered neutral or indeterminate (avyakgta). In this fashion, all moments of discourse – that, in our analysis, generated the Abhidharmic Problematic toward mind were categorized according to their motivating intentions, the actions they which the alaya-vijñana was addressed. To appreciate this, however, we must accompany, and the results they potentially lead to.38 examine the specific systems of mental analysis and particular terms in which The complete Abhidharma analysis of mind and its processes, which quickly these issues were couched. becomes extremely complicated and technical,39 is beyond the scope of this study. The main point for our purposes is that the karmic quality of each mind- moment as a whole is determined by, and hence categorized in terms of, the par- Analysis of mind and its mental factors ticular relationship between the citta and the mental factors that accompany it. Abhidharmic analysis focuses upon citta, roughly “mind,” and the mental That is, its karmic quality is determined by whether those accompanying processes that occur simultaneously with it at any given moment. The term citta, processes influence and envelope that citta in the karmically significant rela- Page 17 “thought” or “mind,”30 has an ancient pedigree in the earliest Buddhist texts, tionship called “associated” (citta-sadprayukta), or whether they accompany denoting the basic process of mind31 which can become contaminated or puri- mind in one of several less influential, and hence karmically neutral, relation- fied by the nature of one’s actions, and, for some at least, eventually liberated.32 ships such as being simultaneous (sahabhj) with, or being “disjoined” or “disso- It is what we might loosely call the “subject” of samsara. The karmic nature of ciated” from mind (citta-viprayukta). This last is particularly noteworthy. each moment of citta is determined by the particular kinds of mental processes While most ordinary active mental processes directly influence that moment of or factors (caitta or cetasika, derived from citta, meaning “mental”) that occur citta, and are therefore “associated with mind” (citta-sadprayukta), the Abhidharmists with and accompany it. As with citta itself, all of these mental factors (caitta) are realized that there are many other processes which co-occur in a moment of citta dharmas, that is, momentary events arising in conjunction with cognitive aware- that are much less obtrusive and thus have little or no karmic influence. Some ness and discerned in analytic insight. Most of them, such as sensation, inten- of these were categorized as “karmic formations dissociated from mind” (citta- tion, feeling, apperception, etc., were already used in earlier Buddhist doctrine. viprayukta-sadskara),40 a category consisting primarily of such anomalous factors These mental factors, these caitta, play an especially important role in as “life power” (jnvitendriya), or the very nature of dharmas to arise, abide, and fade Abhidharmic analysis because it is the particular kind of relationship they have away (jati-, sthiti-, jara-lakhan.a). This indeterminate category was flexible enough with the central locus of mind, with citta, that determines the karmic quality of to encompass dharmas of various kinds and often on radically different grounds. that mind-moment.33 Generally speaking, a moment of citta and its concomitant It comprised, in effect, whatever processes were needed to give a coherent mental factors (caitta) stand in reciprocal relation with each other,34 a relationship account of the continuity of experience, but not influential enough to affect it in which is karmically neutral; that is, they simply co-occur. However, when particu- a karmically determinate manner; hence they were called karmically “indetermi- lar mental processes arise in reference to the same cognitive object and through nate” (avyakgta). The very existence of such a category already suggests some of the same perceptual faculty, they so closely follow and envelop (anuparivartana) the difficulties a purely synchronic analysis of mind entails. For an analysis of the that central locus of mind (citta) that that moment of citta as a whole takes on overt and obvious activities of mind alone necessarily neglects many factors that the karmic qualities of the factors accompanying it (Stcherbatsky, 1956: 25–6). are essential to, and constitutive of, experience at any given moment. It This close relationship is called “conjoined” or “associated” with mind (citta- was for this reason that the ongoing influence of the underlying tendencies sadprayukta).35 In other words, it is the processes that are “associated” with (anukaya) and accumulated karmic potential, for example, were often discussed a moment of citta that determine the karmic nature of the actions in that in connection with this category. Indeed, these particular topics became the

57 58 THE ABHIDHARMA CONTEXT

focus of considerable debate in the Abhidharma-koka, a debate in which an underlying, karmically neutral basis of mind called “alaya” vijñana eventually participated as well.

The initial formulation of the problematic in its synchronic dimension: the accumulation of karmic potential, the presence of the underlying tendencies, and their gradual purification in the Kathavatthu By asserting that the ultimate account of “how things actually are” comprises only the processes discernable at the moment, synchronic dharmic analysis not only renders individual continuity problematic (to which we will return shortly), but it undermines the integrity of the individual mind-stream at any particular moment. For it precludes any ultimate account of the very factors that define one’s samsaric existence: the presence of accumulated karmic potential (karmopacaya) and the persistence of the underlying tendencies, both of which – by definition – are not fully active in every single moment. Following the strictures of dharmic analysis, however, they must be ascertainable in the moment-to-moment analysis of mind in terms of dharmas in order to be considered ultimately true. Clearly, the present, active, and overt processes of mind, with all their associ- Page 18 ated and karmically determinative mental processes, cannot comprise the entirety of any individual “mental stream.” If they did, this would lead to either of two equally unacceptable consequences. On the one hand, if even a single moment of mind arose that was associated with skillful mental factors, this would, in and of itself, sever the continuity of the accumulated karmic potential and the latent afflictions – and this would virtually constitute liberation. But if, in order to uphold their continuity, one held that the persisting accumulation of karmic potential and latent afflictions were continuously active, karmically, then all moments of mind would have to be afflicted and karmically skillful processes would never be able to occur. This raises several vexing questions: if these poten- tialities were not active, then in what way could they still be present, in order to accord with the Abhidharmic criteria for dharmas? But if they were present, then why would they not influence that citta in a karmically effective way? Moreover, how could the latent tendencies together with both skillful and unskillful accumulated karmic potential co-exist in the same moment of mind, if that moment is to be characterized as exclusively skillful, unskillful, or neutral? The answer seems clear enough: the present and active processes of mind described in dharmic analysis simply cannot comprise the entirety of mind at any given moment. These issues were raised earlier in our discussion of the latent tendencies in the early Pali texts, but here they are couched in terms of the Abhidharma analytic, which renders them particularly problematic. These problems were recognized at a very early stage in the Abhidharma literature and were crucial in the development of the concept of the alaya-vijñana.

59 Cgm^kgZmbh g Z >n")6b5' b' l m =hee^`^ Fb[kZkr 492AD6B ( EhkZm Na ZbeZg] D9 6 B62 =6H:CD6?DC SLJ*LaTLSYTLQU`X\Y9$TNT_TT W TXQT$] %_ZT$UX^;Na Cgma^^gmbk^ oh\ Z[neZkr h_ma^;[ab]aZffZghhma^km^kf bl Zl \^gmkZe mh ] ^_bgbg` bml ma^hkr h_k^ Zebmr Zl \`YeeY* Cg bml \ a ZkZ\ m^kblmb\ Zeer ;[ab]aZffb\l^gl^bm^f [ kZ\^lghmhger ma^[Zlb\_Z\ mhklbg mhpab\ama^ D9 6 D96B2Fg52 pahe^h_i a^ghf ^gZe^qblm^g\ ^bl k^ l h eo ^ ] ' [nmZel h maZmpab\amkZgl\ ^g] l i a^ghf ^gZe ^qblm^g\ ^' gZf êr ma^ ng\ hg] bmbh g ^ ] k^ Zebmr h_HaZZÖf Y*W 239:592>>2 Na bl k^ g ] ^ kbg ` h_\`YeeY bg Zg Zee( bg \ en l bo ^ l^gl^ bl gô^kmaê^ll ghm pbmahnmZg m^\ ^] ^g\ ^) Cgma^^Zker

Na ^\`YeeYma^hkrh_ma^;[ab]aZffZbl [Zl^]hgmaî abehlhi ab\Ze I% <2BE?252C2 ikbg\bie^maZmZeemaî a^ghf ^gZh_^f i bkb\Ze^qblm^g\ ^ Zk^ fZ]^ ni h_ Zgnf [ ^kh_ê^f ^gmZkr \ hglmbmn^gml'ma^nembf Zm^k^ Zebmb^ l [âbg]fZgb_^lm i a^ghf ^gZ)Cmbl mablikbg\bie^ma Zmikhob]^lma^kZmbh g Ze^ _h kZeema^fh]^l h_Zg Zer l bl Zg ] \eZllb_b\Zmbh g _hng] bg ma^;[ab]aZffZlrlm^f Zmbs Zmbhg ) Na ^\`YeeYma^hkrbl ' ahp ô^k'ghmf^kêrhgîkbg\bie^Zf h g ` hma^kl bg ma^ [h]r h_;[ab]aZffZi abehlhi ar ) Cmbl ma^ [Zl^ ni hg pab\a ma^ ^gmbk^ lrlm^f k^ l ml) Cmphne]manl[^ jnbm^ _bmmbg ` mh \Zeemablma^hkr ma^ \hkg^klmhg^h_ma^;[ab]aZffZ) S^mma^\`YeeYma^hkrpZl bg m^g] ^] _kh f ma^lmZkmmh[^fn\afhk^maZgZf^kâri hma^mb\ Zel\a^f ^)CmZkh l ^ _kh f ma^ g^^] mhfZd^ l^gl^hnmh_^qi ^kb^g\ ^l bg f^]bmZmbh g Zg ] pZl ]^lb`g^]Zl Z`nb]^_h kf^]bmZmbo ^ \hgm^f i eZmbh g Zg ] bg l b` a m)Na ^

Na ^dO ame e Y ma^hkrpZlghmi^\nebZkmhZg r hg^l\ ahheh_

f^gmZeZg ] iarlb\Zei a^ghf ^gZ)Na ^Zg Zer l bl bg mhmpêo^\ qYlYf Yklahpl eh Zeema^lrlm^f l h_;[ab]aZkfZ'bl ma^Zg Zer l bl h_ma^phke]h_^qi ^kb^g\ ^ maZmpaZmp^\Zeebg]bob]nZe^qblm^g\ ^bl Zikh\^llh_bg m^kZ\mbh g [^mp ^^gma^ bbbmhpaZm\Zf^mh[^dghp gZl \`YjeYk#Mdm$hk\`YeeYk#J ã eb$)Na ^m^kf bg e^ kg Ze$Y bb` Y l l ac Y %l^gl^(hk`ZglZg ] ma^^qm^kgZe$ZÖ` aj Y%l^gl^(h[ c^\ ml) \`YeeY(h_\hnkl^'eh h f l eZk` ^ bg ma^] bl\ hnkl^lh_ma^ ` Ye e YkYf _Yf aZg ] hma^k;[ab]aZffZmk^ Zmbl ^ l ' p^^g\ hngm^k mpêo^\ qYlYf Ykbl lahpg[rma^g^qmZg Zer l bl ' maZmbg mh^bàm^^g\`Ölmk( bggnf ^kZ[e^ ebl ml h_\eZllb_b\Zmbhgl) ;emahn` a ln\a ebl ml fZr Zi i ^ Zk [^\Znl^maêZmm^kbl Zg ^ eZ[ h kZmbh g h_ma^_h kf ^ k)Na bl e^ Zo ^ l nlpbmama^ k^ i ^ mbmbo^ ' ô^gfhghmhghnl'ma^rl^ko^ Znl^_neinkihl^'[kbg`bg`bg mh eZl m'ma^m**s ë mG ( Zg Zer l bl pbma^bàm^^gbm^f l )=Zgmabl[^\hglb]^k^]_bg Ze: k^ eb^ _' ghmhger ma^bg]bob]nZe\ a ZkZ\ m^kblmb\ h_^Z\a\`YeeY([nmZel h bml Na bl lniihlbmbh g mhhfnlm[^k^ c^ \ m^] ' [^\Znl^ Zemahn` a\ hgl\ bhnlg^ll k^ eZmbhglmhhma^k\`YeeYk* bl a^k^ bm^f bs^] Zl lbq(_he]' bml bg o ZkbZ[ e^ \ hg\ hf bmZg ml ln\a Zl _^ ^ ebg ` Ig^pb]^lik^Z]fblng]^klmZg ] bg ` h_ma^\`YeeYma^hkrh_ma^Na ^kZoã] Z $n] \ Yf Ö% Zg ] i^k\îmbh g $kYffÖ% Zk^ ghm lîZkZmêr f^gmbh g ^ ] ) Cm pbee ;[ab]aZffZbl maZmbmZf hngml mhlhf ^dbg] h_kZ] b\ ZeienkZeblf );lma^ manl[^l^^gmaZmghg^h_ma^_bo ^ Zg Zer l ^ l \Zg[^\ hgl b]^k^] ^qaZnl mbo ^ ) P^g^kZ[e^Hr ZgZihgbdZNa ^kZh[ l^ko^l'}CmaZl[^^gZk^ ` n eZkh\ \ nkk^g\ ^ Cg^Z\a\Zl^hg^hkfhk^bm^f l bl _n kma^kZg Zer s Z[ e^ ) bg maâblmhkr h_iarlb\l'f^mZi a r l b\ l ' Zg ] ilr\aheh`rmaZmpa^gZÄpahe^Å aZl[^^gln\\^ll_neer]bllheo^][rZg Zer l bl ' ma^k^ l n emZg mÄiZkmlÅma^f lêo^l Na bl' bml^^f lmhnl'bl maêbg ^ h_mahn` ammaZme^ ] ma^ä[ab]aZff bdZlmh \hf ^bg mnkgmh[^k^ ` Zk] ^ ] Zl ebmme^ Äpahe^l)Å~"%Na bl bl ma^dbg] h_ikh\^ll ôheo^lmbeeZg h ma^kfh]^h_Zg Zer l bl pab\ a bg ma^bkob^p bl ghmZf ^ g Z[ e^ ea Ze\nefbgZm^l bg kZ] b\ ZeienkZeblf );lp\laZeelhhgl^\'Z[ h n mZang] k^] eh _n kma^kZg Zer l bl )Na bl g^p ]ôêhif ^gm'pab\abl fhk^hke^ l l \hf f hg )' (%D9 6 B62 =6H:CD6?DC (%D9 6 B62 =6H:CD6?DC )(

r^ZklZ_m^kma^_h kf n eZmbh g h_ma^\`YeeYma^hkr ln\aZmk^ g ] l n k_Z\ ^ ] ma^_Z\ mhklbg mhpab\aZmabg`bl Zg Zer l ^ ] Zk^ ghm]bl\k^m^^gmbmb^l ^qblmbg ` pbmabglhf ^^Zker l\ ahhelh_`Ye e YkYf_Yfa(pab\aZ\\hk]bg`mhmkZ] bmbh g bl ma^_bkl m[ hhdh_ma^;[ab]aZffZJbmZd Z6a^k^p^_bg ] Z\hf ie^m^\ZmZeh`n^ Vebl hger _h kinkihl^lh_]^_bgbmbh g Zg ] ]^l\kbimbh g maZmmabg`lZk^ Zkmb_b\ bZeer h_ma^\`YeeYk(^Z\apbmaZeZ\hgb\ ]^_bgbmbhg) Na ^lrgma^mb\ Zef^mah] ]bll^\m^] Zg ] ik^l^gm^] Zl ]bl\k^m^^gmbmb^l ) Na ^mkn ma h_ma^fZmm^kbl maZm bl fhk^ \aZkZ\m^kblmb\ h_ma^ JYll`\fY( pab\a Z\ \ h k] bg ` mh mkZ] bmbh g bl maî a^ghf ^gZephke]h_^qi ^kb^g\ ^^qab[bml ZoZlmg^mphkdh_kêZmbhgZe maêZl m[ hhdh_ma^;[ab]aZffZJbmZd Z6_h ka^k^p^_bg ] Zg ^qaZnl mbo ^ \Zm^` hkb^l pa^k^ ghmabg` \Zg ^qblm bg lie^g]b] bl h eZmbh g ) ;l ma^ ln[( \ZmZeh`n^ h_ma^ \hg]bmbhgZe k^ eZmbh g l h_ma^ \`YeeYk* Na ^ \hf [bg^] \hff^gmZkr mhma^Pakm\\àeY__Yh[ l^ko^l'b_ma^;[ab]aZffZk^ l h kml mh nl^ h_ma^l^ mph f^mah]l lahpl maZm' Z\ \ h k] bg ` mhma ^ f^mah]heh`b\Ze Zg Zer l bl bmbl }[ ^\ Znl ^ma^gZmnk^h_mabg`lpab\aZk^ Zf ^ g Z[ e^ mhZg Zer l bl ZiiZkZmnl^f i ehr ^] bg ma^;[ab]aZffZ' Zmkn ^ ib\mnk^h_ma^gZmnk^h_ \Zg[^ên\ b]Zm^] hger makhnàZg Zer l bl )~"vQ^_bg ] fhk^hke^ l l ma^lZf ^ k^ Zebmr fnlm[^[Zl^]hg[hma Zg Zer l bl Zg ] lrgma^lbl) b] ^ Z bg ma^ l n[ (\ hf f ^gmZkr mh ma^ ;`à\`YeeÖnYlÖjY( pa^g bm lZrl5 }Q aZmô^k ]blmbg`nblaZ[e^ \aZkZ\m^kblmb\ ma^k^ bl Zf h g ` ma^ \`YeeYk Cgmabl\ hgg^\ mbh g p^_bg ] ma^_h eeh p bg ` o^kl^bg ma^HÖe YjåhYhYja[[` ]\ Y( maZmaZo^\hf ^bg mhhg^g^llZl \`YeeYk(bmbl [nmikhi^kmhahe]bmhnmZl Zg ;[ab]aZffZ\hf i^g]bnf h_ma^f^]bôZei^kbh]'pab\a]kZplhnk ZlîZkZm^^gmbmr'[^\Znl^bmk^ l n eml bg ma^\e^Zkng] ^klmZg ] bg ` h_ma^f^Zgbg`)~"% Zmm^gmbh g mhma^bf i h kmZg \ ^ h_ma^mph\hf ie^f ^gmZkr f^mah]lh_Zg Zer l bl Page 22 Zg ] lrgma^lbl6 Cgihbgmh__Z\ m'ma^Na ^kZoã] Z\hf f ^gmZkbZe^q^` ^lblpZlghmngZp Zk^ h_maî h l l b[ bebmr h_fblkîk^l^gmbg ` ma^\`YeeYma^hkrZl lhf ^dbg] h_ ;gZerlblZg ] lrgma^lblZk^ ikZbl^][rma^pbl^' ienkZeblf )Cgmabl\hgg^\mbh g ma^\hf f ^gmZkr mhma^ClanmllYcYlZrlmaZmhg^ eb[ ^ kZmbh g bg ma^M\ k Y f Y U\hf ^l_kh f W Zg Zer l bl Zg ] lrgma^lbl6 \hne]fblmZd ^ g er mkZg l ` k^ l l ma^[ hng] lh_ma^\`YeeYma^hkr$Yl a\ ` ÖnYf l a% maînkihl^h_ma^f^mah]h_Zg Zer l bl Zg ] lrgma^lblbl nembf Zm^6 [rb`ghkbg` ma^\ZnlZek^ eZmbh g l a bi h_ma^\`YeeYkZg ] [r_h \ n l bg ` hger Ua^k^Wbl ^qi eZbg^] maâ^Z]bg`h_Zg Zer l bl Zg ] lrgma^lbl) hg ma^ ikbg\bie^ h_ienkZebmr $f Öf YlllY)f YqY%( Z lbmnZmbh g pab\a' bm lZrl' \hne]e^ Z] mhma^^qmk^ f bl mob^p h_Zg g ba beZmbh g $m[[`]\\%6}Nabllê_Zg ] <` ]\ Ybl ma^\hf f ^gmZkbZem^kf _h kZg Zer l bl )Cmbl l hf ^mbf ^ l iZkZiakZl^] ma^phke]bg] ^^] `^mZggbabeZm^] pbmaghikhli^\mh_\ZnlZe\hgmbg n bmr~)"% Zl }ma^k^ l h en mbh g h_ma^\hf iZ\m~$_` Yf Y)nafaZZ` g_Y%bg mhbml \ hf i hg^gm Na ^ln[(\hf f ^gmZkr mhma^>N_`Yfac\ qYaZlZlbfbeZkh[ l^koZmbh g mhfZd^5 iZkml'hk}h_ma^Z` ` k^ ` Zmbh g $kYe m\ \ qY%bg mhbml \hglmbmn^gml $Y n Y qY nY %z*WW }Na^ ^kkhg^hnl `kZlibg` h_maîkbg\bie^h_i en kZebmr $f\fYllY)fYqYkkY e a[[`Ö_Y`YãY%bl ]n^mhma^ng] n^^f i aZlblhgma^kZ] b\ ZelîZkZm^g^l l Na nl b_Zg Zer l bl ieZrlZg bf i h kmZg mkh e^ bg ma^;[ab]aZffZÅlf^mah]heh`r' $Y [ [ Y f l Y ) Z ` ] \ Y % h_ma^ \`YeeYk* Na bl bl ma^ \Znl^ h_ma^ ]h`f Zmb\ ghe^ l l bf i h kmZg mZkh e^ bl ieZr^][rlrgma^lbl);gZerlbllahplmaZmpaZm Z] a ^ k^ g \ ^ mhma^ghmbh g h_Zg g ba beZmbh g $m[[`]\\Zàfan]kYkkYcÖjYãYlã%*z ##| p^ mZd ^ mh [^ hg^ bl k^ Zeer fZgr' paZm Zi i ^ Zkl mh [^ Zngbmr bl hger QaZm[hma ln[(\hf f ^gmZkb^l l^^dmhlahp bl maZmma^\`YeeYma^hkr Zngbhgh_lô^kZe_Z\ mhkl)Cml inkihl^bl mh]bli^gl^Zemh` ^ma^kpbmama^ bl ghmZk^ ] n \ mbhgblmob^p h_^qblm^g\ ê^ Z] bg ` mhgbabeblf )L^]n\mbhgblf ghmbh g h_lê_hkln[lmZg \ ^ ' ma^[êb^_maZmma^k^bl Zg bgg^kZg ] bf f n mZ[ e^ bl ma^ [bgZkr hiihlbmbh g h_ ln[lmZg mbZebl f ) Na ^ ;[ab]aZffZ ob^p h_ \hk^ bg hnk h[ c^\ ml h_ ^qi ^kb^g\ ^) Bhp ô^k' Zg Zer l bl \Zg Z\ a b^ o ^ mabl ^qblm^g\ ^l^ml bmlê_^j nZeer Zehh__kh f [hma^qmk^ f ^ l ) h[ c^\ mbo ^ hger iZkmbZeer ' _h kpa^gbm]bliêlma^ghmbh g h_ln[lmZg \ ^ _kh f paZm bl Zg Zer l ^ ] Zee maZm bm ]h^l bl mh mkZg l _^ k ma^ ghmbh g h_ ln[lmZg \ ^ C_ma^\`YeeYma^hkrbl ghmkZ] b\ Zeer ienkZeblm'bm]h^lghmk^ i k^ l ^ g mlhf ^ _kh f hg^ eh \ n l mh Zg h ma^k' _kh f ma^ pahe^ mh maîZkml' _kh f ma^ mabg` dbg] h_fhgblf^bma^k);grln\abg m^ki k^mZmbhg'Zl ma^Jãeb\hff^gmZkb^l pab\a bl Zg Zer l ^ ] mhma^_Z\ mhkl bg mh pab\abmbl Zg Zer l ^ ] ) Na ^ghmbh g h_ lZr'bl ]n^mhho^klmk^llbg`maîkbg\bie^h_ngbmr $] c Y l l Y ) f Y qY %Zg ] ng] n^ ma^ln[lmZg mbZe _h k^ l moZgbla^l'rbê]bgìeZ\^mhZfnembi eb\ bmr h_^j nZeer _h \ n l l bg ` hgma^Z[ l h en m^ghg(] blmbg \ mg^ll$Y [ [ Y f l Y e Y``]\Y_Y`YfY%h_ ln[lmZg mbZe mk^ ^ l ) Na bl bg Z] ^ j n Z\ r h_ ma^ Zg Zer mb\ Ze f^mah] \hne] [^ ma^\`YeeYk*Na bl g^\ ^llZkber iZo^lma^pZrmhma^pkhgòb^p maZmma^ k^ f ^ ] b^ ] pa^g bm bl lniie^f ^gm^] [rlrgma^lbl$k Y ` _ Y ` Y %( b)^ )' ma^ bg m^k( \`YeeYk\hglmbmnm^Zg n bb( Zg Zer s Z[ e^ Z[ l h en m^ngbmr)% k^ eZmbg ` h_ Ca^ _Z\ mhkl h[ mZbg ^ ] makhnà Zg Zer l bl ) Mrgma^lbl lahpl ea Ze )) (%D9 6 B62 =6H:CD6?DC

Na ^k^ c^ \ mbh g h_[hmaZem^kgZmbo ^ l f^ZglmaZm\`YeeYkZk^ ghm_kZ\ mbh g l h_ =B; JN?L- Zpahe^bg ] b\ Zmbg ` Zg Z[ l h en m^ngbmr'ghkZk^ ma^rZ\hg\Zm^gZmbh g h_]bl\k^m^ ^gmbmb^l ) Na ^r Zk^ Z fnembi eb\ bmr h_bg m^k(\ hgg^\ m^] [nm ]blmbg`nblaZ[e^ D9 6 ?@>:?2=2?5D9 6 4@?46ADE2= \h(hk]bgZm^_Z\ mhkl)Na ^r Zk^ ghmk^ ] n \ b[ e^ mh'ghk]hma^r^f ^k` ^_kh f ' Zlbgè^k^ Zebmr'pab\abl ma^_ng]Zf ^gmZeihlmneZm^h_f hgblmb\ f^mZi a r l b\ l ) QaZm ^f ^k`^l _kh f ma^ \`YeeY ma^hkr bl [^lm ]^l\kb[^] Zl \`YeeY) C_ma^rZk^ mh[^bg m^ki k^m^] Zl i a^ghf ^gZmabllahne][^] hg^pbmama^ k^ Zebl f ' _h k Zl p^ aZo^ l^^g' bmk^ \ h ` g bs ^ l hger ma^ nembf Zm^ k^ Zebmr h_ i khoblhmaZmma^rZk^ ia^ghf^gZpbmagh\ hkk^li hg] bg` ghnf ^gZ)@hkma^r ma^ \`YeeYk* QaZm bl bg m^k^lmbg ` Z[ h n m mabl ob^p h_^qblm^g\ ^ bl maZm Zk^ ghmfZgb_^lmZmbhglh_lhf ^frlm^kbhnlf^mZi a r l b\ Zeln[lmkZmnf [nm bmbgoheo^l fhk^]^gbZel maZg Z__bkf Zmbh g l ) QâZo^ Zek^ Z] r ghm^] ahp ikh\^ll^lmZd bg ` ieZ\^]n^mhma^bg m^ki eZr h_Zfnembmn] ^h_\ hg] bmbhgl) bm]^gb^l ma^ ghmbh g h_ln[lmZg \ ^ Zg ] jnZebmr Zg ] Zl p^ laZee l^^ bg ma^ l^jnêbmZel h ]^gb^lma^h[ c^\ mbo ^ k^ Zebmr h_mbf ^ ' liZ\^'fhmbhg'iarlb\Ze Cgmanlôheobg` Zob^p h_^qblm^g\ ^pab\a\ Zgghm[^bg m^ki k^m^] bg ^bma^k \hgmZ\ m' Zg ] ma^ ghmbh g h_`kZ]nZe \aZg`^) Iger ma^ nembf Zm^ k^ Zebmr h_ f hgblmb\ hkienkZeblmb\ m^kf l'maî abehlhi ar h_ma^;[ab]aZffZZ\ \ h k] l ma^ \`YeeYk bl Z__bkf ^ ] 6 paZmô^kmaZm \ Zgghm[^ ln[lnf ^] ng] ^kma^ pbmama^}f b]]e^]h\mkbg ^ ~h_^Zker

Cmbl pbmak^ _^ k^ g \ ^ mh\hg]bmbh g l maZmma^bg m^k(\ hgg^\ mbh g h_ma^\`YeeYk Na ^m^kf hYffYlla\ hgo^r lln\af^Zgbg`lZl f Zdbg` dghp g'eZr bg ` ]hpg' lahne] [^ng] ^klmhh] )Na ^\hg]bmbhglZk^ ghm]b__^ k^ g m_kh f ma^\`YeeYk* fZgb_^lmZmbhg' ]^lb`gZmbh g ' ZiiêeZmbhg' ghmbh g ' Zg ] \hg\îm) Na ^ m^kf Na ^\`YeeYkma^f lêo^l\hglmbmnm^ma^\ hg] bmbhgl);lhg^Jãeb^q^` ^mb\ Ze h\\nkl [hma bg ma^ MnmmZl Zg ] ma^ PbgZrZ' lhf ^mbf ^ l bg Z `^g^kZe Zg ] phkdh[ l^ko^l'}B^k^bl _hng] g^bma^kZlê_ghkZghg(lê_6bmbl ma^\`YeeYk lhf ^mbf ^ l bg Z lhf ^paZmm^\ agb\Ze l^gl^)% Cml nl^ bg ma^ ;[ab]aZffZ maZm `^g^kZm^ \`YeeYk *#W## Bhp ^Z\a \`YeeY [^\hf ^l Z \hg]bmbh g bg Z m^\ agb\Ze l^gl^ mh f^Zg \hg\îm hk ]^lb`gZmbh g \ hne]' ahp ô^k' $h Y [ [ Y qY %_h kma^Zkbl bg ` h_Zg h ma^k$hY[[YqmhhYf f Y%bl ^qi eZbg^] hgma^ [^mkZ\ ^ ] mhma^ JhmmaZiã]ZMnmmZh_ma^>N_` Yf ac\ qY(pa^k^p^_bg ] ma^ [Zlblh_Ca^lrlm^f h_\hg]bmbh g ^ ] `^g^lbl$hY[[YqYc[djY)f YqY%*Na bl lrlm^f ' p êe(dghp g lZrbg`h_ma^ :?2=2?5D9 6 4@?46ADE2= )%D9 6 ?@>:?2=2?5D9 6 4@?46ADE2= +0

NZmaã`ZmZfZd^lnl^bg] ^^] '[nmbl ghme^ ] Zl mkZr [rma^f ~)%Na bl lZrbg` [^bg`gZf ^] 'bg hma^kphk]l'maZmghmabg` \Zg ^l\ Zi ^maî h l l b[ bebmr h_ Zllnf ^ll b` g b_b\ Zg \ ^ bg ma^\hgm^qmh_ma^H>AQ==6#h [ mZbg f ^ g mh_lê_$bg hk]^kmh]^lb`gZm^ma^mak^^dbg]lh_ma^ Zg ] Zee mabg`l bg hg^ mabg`) Na bl hg^mabg` bl ma^ Z\ m h_gZf bg` $f Öe Y ) h[ mZbg f ^ g mh_lê_'ma^`khll lê_'ma^f^gmZelê_'Zg ] ma^_h kf e^ l l lê_) hY``Ylla%( pab\abl lZb]mh[^Zi i eb\ Z[ e^ mhZg r mabg`bg ma^_h n klia^k^l Na îhbgm^f i aZlbs^] bl maZmma^nl^h_ma^phk]h[ mZbg f ^ g mh_lê_]h^l h_^qblm^g\ ^$[YlmZÒeYcY)\`Yee ]kmfahYlYla%: ghmbg Zg r pZrbf i er ma^k^ \ h ` g bmbh g h_Zlê_(^gmbmr pab\ai^klblml bg ma^ mak^^] b__^ k^ g mh[ mZbg f ^ g ml)Na ^k^bl ghi^kfZg^gmln[lmZg mbZe^gmbmr maZm Cgmablk^ ` Zk] ma^\hff^gmZkr fZd^lmablbg m^k^lmbg ` h[ l^koZmbhg5}Na^k^bl \ hne] [^h[ l^ko^] mh\ hkk^li hg] mhma^m^kf Älê_Å 6HH6!$ B^k^ma^m^kf ghebo bg ` [^bg`hki a^ghf ^ghgmaZmfZrghm[^\Zee^][rZgZf ^)Na ^mk^ ^ l 6HH6 bl ZE6 CC6 HH>" Z]^lb`gZmbh g bg \hffhgnl^ bg ma^phke]' pab\ama^ bg ma^ _h k^ l ml Zg ] ma^ fhngmZbg l Zk^ ma^ [nlbg^ll h_ma^ \ hngmkr _h ed ) !' @hk' ma^r hg [^bg` Zl d ^ ] Äp aZm mk^ ^ bl mabl:Å lZr ma^ gZf ^ ma^r dghp ' Zl Ä=nm\aÅ' Ä

Page 24 ma^>` Ye e YkYf _Yf a*B^k^ma^mak^^m^kf l 'hY` f Ylla(f ajmlla(Zg ] Y\ ` anY[Yf Y ;eeng] ^kbml\ hgmkh e: Zk^ nl^] lr ghgr f hnler Zg ] ^Z\am^kf bl ]^_bg^][rZgnf [ ^kh_ZiikhikbZm^ HZf âZlp^bà^]]hpgô^krmabg`6 ^j nboZe^gml5 Hhmabg`bl fhk^^qm^gl bo^maZggZf ^) S\ l]kYe l]kYe \`YeeÖfYjãkY` c` ÖkYe Yf ` ÖhY``Yllang` ÖjgfÖeYjã HZf ^bl ma^hg^mabg`maZmaZl fÖeYcYeeYjãfÖeY\`]qqYjãfajmllanqY` bYf Ye YZ` adÖhg: ;ee ng] ^kbml \hgmkh e)"%

CgGklLarl>Zob]lÅmkZg l eZmbhg5}NaZmpab\abl Zg ^gnf ^kZmbh g ' maZmpab\a Mbg \ ^ hYf f Ylla k^ i k^ l ^ g ml gZf ^ Zg ] f^Zgbg` Zl \hg\îml' bm aZl mh [^ bl Z ]^lb`gZmbhg' Zg ^qi k^l l bhg $hY``Ylla%( Z \nkk^gm m^kf ' Z gZf ^' ]blmbg ` n bl a ^ ] _kh f \`YeeYk(ma^\Zm^` hkr h_ma^k^ Ze);g]lbg\^ma^m^kf Z] ^ghf bgZmbhg'ma^Zl l b` g bg ` h_ZgZf ^'Zg bg m^ki k^mZmbhg'Z]blmbg \ mbo ^ hYjYe Yll` Ybl nl^] bg ma^;[ab]aZffZZl Z]^l\kbimbh g h_paZmbl nembf Zmêr fZkdh_] bl\ hnkl^hgmablhkmaZm\`YeeY*z|| k^Ze'ma^Z[ho^]blmbg \ mbh g bl Zelhik^l^gm^] Zl maZm[^mp ^^ghY``YllaZg ] hYjYe Yll` Y(hkmaZm[^mp^^ghY``YllaZg ] \`YeeY([^\Znl^hYjYe Yll` Y Cff^]bZmêr Z_m^kmabl]^_bgbmbhg' bmbl lZb]maZmZeema^\`YeeYkZk^ ma^ Zg ] \`YeeYZk^ fnmnZeer \ hgo^kmb[ e^ m^kf l )Na nl pâZo^ma^\Zm^` hkr iZmap Zrh_hY``Yllak$kYZZ]\`Yee\hY``YllahYl`\%*QaZmmablZf hngml g^hY` ` Yllakhgma^hgâZg]kî k^l^gmbg ` maZmpab\a^qblml Zl gZf ^Zg ] mhlZrbg`bl maZmZeema^\`YeeYk\Zg[^]^lb`gZm^] [rebg ` n bl mb\ m^kf l) \hg\îm' Zg ] ma^ \Zm^` hkr h_\`YeeYk hg ma^ hma^k' kî k^l^gmbg ` maZm Na nl hg^]blmbg \ mbh g [^mp^^ghY``YllaZg ] \`YeeYmnkglhnmmh[^maZm p ebb\ eb ^qblml Zl nembf Zm^ \hglmbmn^gml h_^qblm^g\ ^) Na ^ mph \Zm^` hkb^l [^mp^^g^qi k^ll bhgZg ] k^ Zebmr) bf i er mphe^ o ^ el h_k^ Zebmr Zl pêe)Na ^l ^mphe^ o ^ el Zk^ ma^\hg\îmnZeZg ] Ca^k^ Ze)Cmbl ma^]blmbg \ mbh g [^mp^^gmaZmpab\a]î^g]lhgma^hi ^kZmbh g CgêZ[hkZmbg ` hgmablma^Jãeb\hff^gmZkr lZrlmaZmhY``Yllaf^Zglma^ h_fbg]' Zg ] maZm pab\a ^qblml bg ] ^ i ^ g ] ^ g mer h_ma^hi ^kZmbh g h_fbg] ) ikh\^llh_ik^]b\Zmbg ` 5}Q aZmbl bmmaZmbl ik^]b\Zm^] : Cmbl ÄN' Äfbg^Å'ÄZg h ma^kÅ' Qabe^ ma^ _h kf ^ khp ^l bml [^bg`mhma^ Z\ mh_\h`gbmbh g bmlê_'ma^ eZmm^k ÄZg h ma^k"lÅ' ÄZi^klhgÅ' ÄZlmZm^Å' ÄZg bg]bob]nZeÅ' ÄZfZgÅ' ÄZr hnmaÅ' ÄNbll ZÅ' ^qbl ml bg ] ^ i ^ g ] ^ g mer h_ma^\h`gbmbo ^ Z\ m) Ä>ZmmZÅ'ÄZ\ hg\ aÅ'ÄZ\aZbkÅ'ÄZfZmÅ'ÄZibeehpÅ'ÄZfhgZlm^krÅ'ÄZ\êeÅ'ÄZ]hhkÅ' ÄZp bg]hp Å| ma^l^Zk\ maôZkbhnlpZrlh_ik^]b\Zmbg ` ~ )%Na bl f bl \ ^ eeZg r Na ^l ^mph\Zm^` hkb\)l 'ma^hY``YllaZg ] ma^hYjYe Yll` Y(hkma^\hg\îmnZe h_^qZf i e^lbl lh]^lb`g^]Zl mhbg \ en ] ^ Zg r dbg] h_ik^]b\Zmbh g makhnàma^ Zg ] Ca^ k^ Ze' Zk^ lZb] mh [^ fnmnZeer ^q\ enlbo^ Zg ] mh` ^ma^k^qaZnl mbo ^ lrf [heb\f^]bnfh_eZg`nZ`^)?eZ[hkZmbg ` hgmabl_n kma^k'ma^\hf f ^gmZkr h_ Ca^ pahe^ h_ ma^ dghp Z[e^ $` [qqY)\ ` Ye e Y%J Nanl paZm bl ghm h[ l^ko^lma bbm ma^k^ bl ghln\a mabg`maZm]h^lghm\hglmbmnm^ma^h[ c^\ m h_ hYjYe Yll` Y bl hY``Ylla* Mbf beZ ker paZe bl ghm hY``Ylla bl hYjYe Yll` Y* ,' )%D9 6 ?@>:?2=2?5D9 6 4@?46ADE2= )%D9 6 ?@>:?2=2?5D9 6 4@?46ADE2= ,(

B^g\^ ma^ ;``a\`YeeÖnYlÖjY fZd^l mabl Zll^kmbo ^ lmZm^f ^gm5 GbbZerlblh_^f i bkb\Ze k^ Zebmr bg mhma^_bo ^ c`Yf\`Yk(_h kpaZmbl bg \ en ] ^ ] }<^lb]^l ma^ mph \Zm^` hkb^l h_hYj Ye Yll` Y #ma^ k^ Ze$ Zg ] hY``Ylla bg ma^c`Yf\`Yk lahne] aZo^ma^ \aZkZ\m^kblmb\ l h_^f i bkb\Ze k^ Zebmr Zg ] #ma^ \hg\^imnZe$' Zmabk]\Zm^` hkr ]h^l ghm^qblm) Ig^ pahbl ldbee_ne bg a^ ln[c^\mmhm^f i hkZe] boblbhgl)%%Hhk\ZghYffYllak[^Zl l b` g ^ ] ZieZ\^ ma^l^mph\Zm^` hkb^l]h^lghmmk^ f [ e^ bg ma^_Z\ ^ h_hma^km^Z\abg` l~)"% bg Zg r h_ma^_hnkieZg^lh_^qblm^g\ ^k^ \ h ` g bs ^ ] bg :?2=2?5D9 6 4@?46ADE2= )%D9 6 ?@>:?2=2?5D9 6 4@?46ADE2= , *

k aae ` Y f \ ` g %:#Na ^l ^mphiZbklh_]^_bgbmbh g lahp maZmma^mphikh\^ll^l #a ^ \hglmbmn^gml h_nembf Zm^k^ Zebmr shYj Ye Yll` Y%*; \\hk]bgèr'p^\ZgaZo^ h_ \ hg\ î mnZebsZmbh g Zg ] o^k[ZebsZmbh g makhnà ma^ lrf [heb\ f^]bnf Ca^_h eeh p bg ` l^jn^g\^5Yll` Y)hYf f Ylla#f ^Zgbg`(\ hg\ î m$8mh Ö\ Ö) h Y f f Y l l a h_eZg`nZ`^ Zk^ [nmmphlîZkZm^Zl i ^ \ ml h_ma^ lZf î a^ghf ^ghg) Cmbl #] ^ kbo Zmbo ^ \hg\îm$8kYe e mla#\hgl^glnZek^ Zebmr$) _h k ma^ \ hgo^gb^g\ ^ h_]^_bgbmbh g maZm paZm k^ Zeer Zf hngml mh Z lbgè^ i a^ghf ^ghg bl mk^ Zm^] _kh f mph ] b__^ k^ g m Zg ` e^ l ' pab\ a k^ i k^ l ^ g m mph ,, bl ' bg _Z\ m'ghm[rk^ l h kmbg ` mhhYffYllak[nm[rmkZg l \ ^ g ] bg ` ma^f Zmma^ pZrlh_ehhdbg` Zmma^lZf ^mabg`) abà^kk^ Z\ a ^ l h_fbg]Ålngb_b\Zmbh g maZmhg^lahne][^Z[ e^ mh`h[^rhg] #a ^ \hg\îmnZeZg ] ^lmZ[ ebl a hg^Ålhp gfbg]]bk^\mer hgma^k^ Zes\ ` Ye e Yk%* Na ^] b__^ k^ g \ ^ bl ^l mZ[ ebl a ^ ] [r] ^_bgbg` ma^lZf ^phk]'hYffYlla(bg mph Na bl bl paZmbl \Zee^]ma^mkZgl\ ^g] ^g\ ^h_ma^\ hg\ î mnZee^ o ^ eshY` f Ylla) ] b__^ k^ g mpZrl)Qa^gbmbl ]^_bg^]Zl ln[c^\m'bmbl fÖeY)hYffYlla| ma^ kYe YlaccYe Yf Y%*Cgmabl\ hgg^\ mbh g ma^f^]bmZmhklahne] _bkl m`h[^rhg] \hg\îmZl gZf ^)Qa^gbmbl ]^_bg^]Zl h[ c^\ m'bmbl Yll` Y)hYf f Ylla| ma^ ln\a \ hg\ î ml Zl }^Zkma(ê^f ^gm~' }p Zm^k(ê^f ^gm~' ^m\)' Zg ] ^lmZ[ ebl a \hg\îmZl f ^Zgbg`)C_ma^_h kf ^ kbl maZmpab\a^qi k^ll^l $nÖ[ Yc Y%(maêZmm^k ablfbg]]bk^\mer hgma^bg]bob]nZmbg ` \aZkZ\m^kblmb\ l maZm\ hkk^li hg] mh bl maZmpab\abl ^qi k^ll ^] $nY[ Ye qY%:WCgma^ lZf ^ l^gl^'b_ma^_h kf ^ k ma^f 'ln\aZl lheb]bmr'o bl \ b] bmr'^m\)Cmbl pa^ghg^bl \hgmbgnbg` mh_h \ n l bl ]^lb`gZmbh g $Y Z ` a\ ` Öf Y %( ma^ eZmm^k bl ma^ ]^lb`gZm^] sYZ` a\ ` ]qY%J hg^Ålngbgm^ kkn i m^] Zmm^gmbh g hgma^f maZmma^bg]bob]nZmbg ` \aZkZ\m^kblmb\ l Na ^ mph dbg] l h_hYffYlla( manl' \ hg] bmbh g ^Z\a hma^k ebd ^ ln[c^\m Zg ] eb^ \ h f ^ fhk^ Zg ] fhk^ ôb]^gm' fhk^ Zg ] fhk^ \e^Zk Zg ] hg^Ål pahe^ h[ c^\ m) Mbg \ ^ Yll` Y)hYf f YllalmZg ] l _h kmaîkh\^llh_\hg\îmnZebsZmbhg' fZm^kbZe [h]r Zi i ^ Zkl bg bml mkn ^ _h kf Zl Z f^k^ fZll h_ê^f ^gmZkr bmkî k^l^gml fhk^ma^ ln[c^\mbo ^ Zg ] ]rgZfb\ Zl i ^ \ m' Zg ] lbg\^ fÖeY) fZm^kbZe\hglmbmn^gml'Zee^f i mr skmffY%Zg ] bf i ^klhgZesf akkYllY(fabbânY%*##| hYf f Ylla lmZg ] l _h k ma^ ikh\^ll h_o ^ k[ Zebs Zmbhg' bmkî k^l^gml fhk^ma^ h[ c^\ mbo ^ Zg ] lmZmb\ Zl i ^ \ m) @hk ma^ Zl l b` g f ^ g m h_ Z m^kf mh paZm bl Nem\ eh ` b\ Ze \ hg\ enlbhg maZm bl maknlmni hg nl [r ma^ :?2=2?5D9 6 4@?46ADE2= )%D9 6 ?@>:?2=2?5D9 6 4@?46ADE2= ,,

:?5 -0

=B; JN?L/ Na ^ mabk] [Zlb\ ikbg\bie^ h_ ^Zker :?5 gZf ^_h k_bo ^ f^gmZe_Z\ mhkl'gZf êr _^ ^ ebg ` $n] \ Yf Ö%(i^k\îmbh g $kYffÖ%( ohebmbh g $[ ] l Y f Ö%( l^gl^(bf i k^llbhg $h` YkkY%( Zg ] f^gmZe Z] o ^ km^g\ ^ CmpZlma^^Zker î^g]bg`hgpa^ma^kbmli kbg`lni bg k^li ^\ mh_ma^ h_Zlê_(ln[lmZg \ ^ 5 ^r ^'hkma^^Zk'hkZg r hma^kl^gl^(hk`Zg'bmbl gZf ^] Z\\hk]bgèr% Cmp hne] [^ [^mm^k' Z` acc`mk( _h kma^ ngbglmkn \ m^] phke](ebg` mh mZd ^ Zl lê_mabl[h]r\hf ihl^]h_ma^_h n k`k^Zmê^f ^gml kZma^kmaZg ma^ Na ^ l^\hg] [Zlb\ ikbg\bie^ h_ ^Zker :?5 .( .!" +%D9 6 2?2=IC:C@7 >:?5

Cm pZl mabl kZ] b\ Zeer ]rgZfb\ gZmnk^ h_^Zker :?5 .* .) +%D9 6 2?2=IC:C@6 >:?5

Zg ] \ hg(chbg^] (g^ll skYe kYll` Y%J Na bl f^Zgl maZm [allY Zg ] []lYkacYk Cgma^MZko ã l mbo ã ] Z;[ab]aZkfZmhhp^_bg ] fhk^hke^ l l ma^lZf ^b] ^ Z) Zkbl ^ mh` ^ma^k' kn g mh` ^ma^k' \^Zl^ mh ^qblm mh` ^ma^k' Zg ] manl ^qab[bm CgZ`bo^gbg l mZg \ ^ h_\h`gbmbh g ' [hma \ hgl\ bhnlg^llZg ] f^gmZe_Z\ mhkl Z aZkf hgbhnl ngbmr) Q^ _bg ] mabl lZf ^ b] ^ Z bg ma^ Jãeb \hff^gmZkb^l aZo^ma^ _h eeh p bg ` \aZkZ\m^kblmb\ l 5 #Z$ Zg b] ^ g mb\ Ze l^gl^(hk`Zg Zl ma^bk pa^g ma^r k^ _^ k mh _hnk \aZkZ\m^kblmb\ l \hffhg mh [hma [allY Zg ] [Zl^ $ÖÇjYqY%( #[ $ Zg b] ^ g mb\ Ze h[ c^\ mh_\h`gbmbh g $ÖdYe ZYf Y%( [^\Znl^ []lYkacYk* Na ^ _bkl mbl lbfnemZg ^ h n l h kb` bg Zmbhg $]cmhhÖ\Y%* Na ^ l^\hg] ma^_ng^mbh g h_[hmabl mh`kZlima ^bkk^l i ^^mbo ^ ]hf Zbg$nakYqY)_j Y` Yf Y%( bl lbfnemZg^hnl \^llZmbh g $] c Y ) f aj g \ ` Y %* Na ^ mabk] bl maZm ma^r aZo^ #\ $ Zg b] ^ g mb\ Ze_h kf $Öc Öj Y %([^\Znl^[hmamZd ^ ma^bk^ a ZkZ^ m^kblmb\ _h kf Z \hffhg h[ c^\ m h_ Zmm^gmbh g ) Cg ma^ \Zl^ h_ ^r ^(\ hgl\ bhnlg^ll' Z_m^kma^h[ c^^m' #] $ Zg b] ^ g mb^Ze]nkZmbh g scÖdY%([^\Znl^[hma Zkbl ^ Zg ] _h kbg l mZg \ ^ ' Z]Zmnf h_oblb[bebmr _ng\mbhglZl Zg h[ c^\ m\hffhgmh[hma) \^Zl^mh` ^ma^k'Zg ] #^ $b] ^ g mbmr Zl mhma^gnf [ ^kh_\jYnqYk(maZmbl mhlZr'bg Na ^ _hnkma bl maZm ma^r aZo^ Z \hffhg iarlb\Ze [Zl^ $]cY)nYll` mcY%* Z`bo^gbg l mZg \ ^ h_\h`gbmbhg'ma^k^aZlmh[^hger hg^\ hgl\ bhnlg^llZg ] Cg ma^ \Zl^ h_^r ^(\ hgl\ bhnlg^ll' _h kbg lmZg \ ^ ' [hma [allY Zg ] []lYkacYk bmlahne] [^Z^ \ h f i Zg b^ ] hger [rhg^h_^Z\ah_ma^dbg] h_\ hg\ hf bmZg ml Zkbl ^ pbma ^r ^Zl ma^bk\hffhgiarlb\Ze[Zl^)% maZmlahne] Zkbl ^ mh` ^ma^kpbmamaZmiZkmb\ n eZk\ hgl\ bhnlg^ll)%%

=hf f ^gmbg ` hg ma^l^ \ a ZkZ\ m^kblmb\ l ma^ ^hf f ^gmZkb^ l kZbl ^ mabl Ig ma^ [allY)[]lYkacY k^ eZmbh g l a bi p^ _bg ] Z ]bll^gm ob^p k^ ^ h k] ^ ] bg jn^lmbhg) Mbg \ ^ ma^ eb_^ ( l i Zg h_ Zee f^gmZe \`YeeYk bl lZf ^' par bl ma^ E Y l ` Ön Y l l ` m* Cm lZrl maZm f^gmZe lmZm^l ]h ghm i^koZ]^ ^Z\a hma^k lbfnemZg ^ h n l h kb` bg Zmbhg f^gmbh g ^ ] bg Z] ] bmbh g mh lbfnemZg ^ h n l $Yf mhYnall`Y% Zl hbe i^koZ]^l l^lZf ^(l^^]l' hk ln`Zk i^koZ]^l \Zg^)%% \^llZmbh g ) @hkb_[allYZg ] []lYkacYkZkbl ^ mh` ^ma^kma^rlahne]g^\ ^llZkber Na bl l^^f l mh [^ [Zl^] hg ma^ Zllnf i mbh g maZm b_ lhf ^ f^gmZe lmZm^l \^Zl ^ mh` ^ma^k) Na ^ Zg l p ^ k bl maZm mabl bl bg hk]^k mh ^q\ en] ^ fZm^kbZe i^koZ]^hma^kf^gmZelmZm^l 'ma^rZk^ ebd ^ jnZebmb^ l bg a ^ kbg ` bg ln[lmZg \ ^ l ' \`YeeYk pab\a' lhf ^mbf ^ l ' Zkbl ^ mh` ^ma^k pbma f^gmZe \`YeeYk* Z]blmbg \ mbh g pab\aZee:?5 ., .+ +%D9 6 2?2=IC:C@7 >:?5

=h`gbmbo ^ Z\ ml' ngebd^ fZm^kbZe \enlm^kl #ma^ fbgbfZe ngbml h_fZmm^ k$' %" k^ eZmbh g mh ma^ o^kr lmZm^l maZm bm \hg]bmbhgl) Na ^ mabk] bl [r pZr h_ ]hghmZkbl ^ bg cnqmZi h l bmbh g ) Na ^r g^\ ^llZkber Zkbl ^ bg ebg ^ Zk l^jn^g\^) lniihkm $f akkYq\ %* Cm k^ _^ kl mh lhf ^mabg` pab\a Zb] l lhf ^mabg` ^el^ bg B^k^ hg^ \Zg li^Zd h_ hger m^f i hkZe l^jn^g\^ Zg ] ghm liZmbZe ma^ fZgg^k h_Z [Zl^ hk _hng] Zmbhg) Na ^ \ hg] bmbh g [r pZr h_lniihkm \ hg\ hf bmZg \ ^ );lp^laZeel^^bg ma^l^jn^e'bg ma^Jãeb

QaZm p^ aZo^ ]bl\nll^] lh _Zk abàebàm hger ma^ fnembi e^ bg m^kgZe k^ eZmbhgl pbmabg Z lbgè^ ngbm h_ \h`gbmbh g ) Bhp ô^k' Z lbgè^ ngbm h_ \h`gbmbh g bl ghm Zg bl h eZm^] ô^gm maZm \ hne] [^ ng] ^klmhh] hger pbma Page 31 k^ _^ k^ g \ ^ mh ma^ ik^l^gm fhf^gm) Cm aZl Z iZlm Zl pêe Zl Z _n mnk^ Zl bm [^\hf ^l Z \ hg] bmbhg^] Zg ] Z \ hg] bmbhgbg` lmZm^ bg k^ eZmbh g mh ma^ ik^\^]bg` Zg ] l n\ \ ^^] bg` \h`gbmbo ^ Z\ ml) Na ^l ^ k^ eZmbh g l ' Zl P^g^kZ[e^ Hr ZgZihgbdZ Na ^kZ lZrl' \Zg [^ ]^l\kb[^] Zl bml }f nembi e^ ^qm^kgZe k^ eZmbh g l ~ )%%Q^_bg ] ma^f ^qi eZbg^] bg ma^J Yll` \ f Yng] ^k_h n kZl i ^ \ ml h_\hg]bmbhgZebmr) Na ^_bkl mZg ] l^\ hg] ' \Zee^]i khqbf bmr $YfYflYjY% Zg ] \hgmb` n bmr $kYe Yf Yf lYj Y%(Zk^ b] ^ g mb\ Zebg f^Zgbg`Zg ] ]b__^khger bg ma^ e^ mm^k)@hkf Zeer ]^_bg^]'ma^rk^ _^ kmhZk^ eZmbhglabi pa^k^hg^f^gmZelmZm^ \Znl^l Zghma^k f^gmZe lmZm^ mh ^f ^k`^ bf f ^ ] bZmêr Z_m^k bmaZl \^Zl^]' manl ikô^gmbg ` ma^ bg m^ko^gmbh g h_Zg h ma^kf^gmZe lmZm^[^mp^^g ma^f ) <^mp^^gmaîk^\^]bg`Zg ] ma^ln\^^^]bg`\h`gbmbo ^ Z\ ml ma^k^bl gh`Zi) Na bl bl ik^\blêrpaZmYf Yf lYj Y Zg ] kYeYfYflYjY f^Zg) Na ^ hma^kmph \hg]bmbh g l ' \Zee^] Z[ l ^ g \ ^ $f Yl l ` a% Zg ] ]blZii^ZkZg\^ $n a_ Y l Y %( Zk^ Zel h b] ^ g mb\ Zebg f^Zgbg`[nm] b__^ khger bg maê^ mm^k)Na ^_bkl mk^ _^ kl mhZf^gmZe lmZm^ pab\a [r bml Z[ l ^ g \ ^ i khob]^lma^ hiihkmngbmr _h kma^ ik^l^g\^h_ Zg h ma^k) Na ^ l^\hg]k^ _^ kl mhZf^gmZe lmZm^pab\a[rbml ]blZii^ZkZg\^ i khob]^l ma^ hiihkmngbmr _h k ma^ Zi i ^ ZkZg \ ^ h_Zg h ma^k) n^ mh ma^bk bg \ ^ l l Zg m Zi i ^ ZkZg \ ^ ' pbmahnm Zg r `Zil bg [^mp ^^g ma^f ' ma^rZii^ZkZl hg^)~" ('%D9 6 4@8?:D:F6AB @4 6 CC (*0

=B; JN?L,+ maZm bl ' pa^g bm bl bg bml i Zllbo^ \hg]bmbhg)% Na ^l ^ mph i kh\^ll^l \ hne] [^ k^ _^ kk^ ] mh Zl i kh\^ll(\ hgl\ bhnlg^ll Zg ] ikh\^ll(_k^^ \ hgl\ bhnlg^ll D9 6 4 @8? :D:F6AB @4 6 CC k^ l i ^ \ mbo ^ er )

Na ^ ;[ab]aZffZ ma^hkr h_ \h`gbmbh g bl [Zl^] hg mph [Zlb\ b] ^ Zl h_ Na ^ikh\^ll(_k^^\ hgl\ bhnlg^lli^k_hkflmak^^] b__^ k^ g m_ng\mbhgl)Na ^_bkl m ^Zker

Na ^ ieZ\b] _eh p h_ma^ ikh\^ll(_k^^ \ hgl\ bhnlg^ll fnlm[^ bg m^kkni m^] bg mh \ hglb]^kZmbh g a^k^' mabl bl mh k^ \ h ` g bs ^ ma^ _h k\ ^ h_ ma^ lmbf n en l b_ma^ Z\ mbo ^ i kh\^ll(\ hgl\ bhnlg^ll p^k^ mhhi ^kZm^) Cgma^ lZf ^pZr bm Zl ]^m^kf bg^] Zm Z `bo^g fhf^gm[r Zee ihllb[e^ _Z\ mhkl) C_ma^ h[ c^\ m bl hger pa^g i kh\^ll(\ hgl\ bhnlg^ll \ hglblmbg ` h_ Z \h`gbmbo ^ ikh\^ll bl }o^kr `k^Zm~' bm pbee `bo^ kbl ^ mh ma^ fZqbfnf gnf [ ^k h_\h`gbmbo ^ ln[lb]^l maZm ma^ i kh\ ^ll(_k^^ \ hgl\ bhnlg^ll lni^ko^g^l) Na ^k^ bl manl X ô^gml' Zg ] b_}` k^Zm~' }l ebà m~ hk }o^kr lebàm~' mabl pbee k^ _e^ \ m bg ma^ Zg Zem^kgZmbo ^ _eh p h_ma^mphlmk^ Zf l h_\ hgl\ bhnlg^ll) gnf [^kh_\h`gbmbo ^ ô^gml maZmma^h[ c^\ mpbee`^g^kZm^)

; \h`gbmbo ^ i kh\^ll' Zl f^gmbhg^] Z[ho^' bl \Zee^] [allY)nâl` a Zg ] ma^ ; \h`gbmbo ^ ikh\^ll pbma Z o^kr `k^Zm h[ c^\ m pbee `bo^ kbl ^ mh Z _n ee Z\ mbo bmr l^mbg fhmbh g bl \Zee^]nakYqYhhYnYlla(Zikh\^llaZobg` k^ _^ k^ g \ ^ \h`gbmbo ^ ikh\^ll pahl^ m^f i hkZe ]nkZmbh g pbee \ hglblm h_ lô^gm^^g mhZg h[ c^\ m)Bhp ô^k'bmbl Z_m^kma^l^gl^(hk`Zg'Zg ] ghmZ_m^kma^l^gl^( f bg](f hf ^gml) Qa^g \hf inm^] bg k^ eZmbh g mh fbg]' ma^ eb_^ ( l i Zg h_ h[ c^\ m'maZm^Z\a\h`gbmbo ^ ikh\^llbl gZf ^] )Na ^lbq\h`gbmbo ^ ikh\^ll^l Zfhf^gmh_fZmm^kbl ^j nZemhlô^gm^^gf bg](f hf ^gml)Na^k^_hk^'b_ma^ Zk^ k^ _^ kk^ ] mhZl mahl^[Zl^]hg^r ^(] hhk'^Zk(] hhk'ghl^(] hhk'mhg` n^( \h`gbmbo ^ ikh\^lleZl ml _h klô^gm^^gf bg](f hf ^gml mabl]h^lZel h f^Zg ]hhk'[h]r(]hhk'Zg ] f bg](] hhk)Na ^]hhk'\nÖjYbg Jãeb'bl ma^phk]nl^] maZmbmeZl ml _h khg^fhf^gmh_fZmm^k)Na ^\h`gbmbo ^ ikh\^llpbmaZo^kr _h kma^ l^gl^(hk`Zgl'[^\Znl^ bmbl makhnàma^f Zl f^]bZmaZmma^fbg] `k^Zmh[ c^\ mbl ma^hg^pa^k^ma^h[ c^\ mpab\a^gm^klma^Zo ^ g n ^ h_l^gl^( bg m^kZ\ml pbma ma^h[ c^\ ml Zg ] bmbl makhnàma^f maZmma^h[ c^\ ml ^gm^kma^ ] hhkk^ f Zbg l ngmbebmbl _n eer `kZli^][rmaZm\h`gbmbo ^ ikh\ ^ll) kZg ` ^ h_ma^fbg]) ; ikh\^ll h_ \h`gbmbh g [^`bgl pa^g ma^ ieZ\b] _eh p h_ ma^ Z` YnY` _Y I_ma^ lbq ]hhkl h_\h`gbmbh g ' ma^ _bkl m_bo ^ Zk^ ma^ _bo ^ iarlb\Ze l^gl^( [^`bgl mh ob[kZm^ hp bg` mh ma^ bf i Z\ m h_ ma^ l^gl^(h[ c^\ m ^gm^kbg` hk`Zgl)Na ^k^ _^ k^ g \ ^ bl ghmmhmaôblb[e^l^gl^(hk`Zgl'paZmbg \hf f hg Z l^gl^(] hhk) Na bl bg bmbZe lmZ` ^ bl \Zee^] ma^ ob[kZmbh g h_ma^ Z` YnY` _Y iZkeZg\^ Zk^ dghp g Zl ma^ ^r ^' ma^ ^Zk Zg ] lh hg' [nmmh ma^bk l^gmb^ g m $Z ` Y n Y ` _ Y ) [ Y dY f Y %* Cg ma^ l^\ hg] lmZ` ^ ma^ _eh p h_ma^ Z` YnY` _Y `^ml Page 33 hk`Zgl $hYkÖ\ Y%*

H^qmbg ma^hk]^kh_ln\\^llbhgZk^ ma^mak^^mri^lh_\ hgl\ bhnlg^ll$[allY% Na ^ _bg Ze lmZ` ^ bg Z _n ee ikh\^ll h_ \h`gbmbh g bl \Zee^] lY\ ÖjYe e YãY( i ^k_hkf bg` ma^ _n g \ mbh g l h_ k^ \ ^ bo bg ` $kYe h Yl a[ [ ` Yf Y%( bg o ^ l mb` Zmbg` Zm^kf pab\aebm^kZeer f^Zgl}aZobg` maZmh[ c^\ m~)Cmbl \Zee^]lh[^\Znl^ $kYf l âj Yã Y%( Zg ] ]^m^kf bgbg` $ngll` YhYf Y% ma^h[ c^\ m)Cmbl Zmma^l^mak^^ bmmZd ^ l Zl bml h[ c^\ mma^h[ c^\ mmaZmaZl[^^gZi i kâ^g] ^] [rma^bY n Y f Y J ln\\^llbo^lmZ` ^ l maZmma^h[ c^\ m\hf ^lmh[^`kZ]nZeer\hf ikâ^g]^][r) ma^]bl\kbfbgZmbo ^ Zg ] lê^\mbo ^ _n g \ mbh g l h_ma^fbg]) QaZmpâZo^^qZf bg^] lh_ZkZk^ ma^]b__^k^gmlmZ` ^ l bg Z_n ee \ h` gbmbo ^ ikh\^ll h\ \ Zlbhg^] [r Z }o^kr lmkhg`~ lmbf nenl $ZYdYnÖjYe e YãY%* Cff^]bZmêr Z_m^kma^lmZ` ^ h_]^m^kf bgbg` $ngll` YhYf Y%\hf ^lma^fhlm Mn\ a Z \h`gbmbo ^ ikh\^ll g^\^llZkber \nefbgZm^l bg k^ ` bl mkZmbh g bf i h kmZg m\h`gbmbo ^ ô^gmbg ma^\h`gbmbo ^ ikh\^ll)Na bl bl \Zee^]bY n Y f Y ( $lY\ ÖjYe e YãY%Zg ] bl ma ^ k^ _h k^ \Zee^]lY\ÖjYeeYãY)nÖjY(Zikh\^ll^g] bg` Zm^\ agb\Zem^kf pahl^f^Zgbg`bl }knggbg` lp b_mer ~ )DY n Y f Y }kngllp b_mer bg k^ ` bl mkZmbh g ) C_ma^lmbf nenlbl }l mkhg`~'bmpbeel^mbg fhmbh g Z\h`gbmbo ^ ho^kma^h[ c^\ mbg ma^ Z\ mh_Ziikâ^g]bg` bm~) Cmbl Zmmabl lmZ` ^ maZmma^ ikh\^ll e^ Z] bg ` hger ni mhbY n Y f Y * Mn\ a Zikh\^ll bl \Zee^]bY n Y f Y ) n Öj Y ( h[ c^\ m\hf ^lmh[^_neer \hf ikâ^g]^])@hkmablinkihl^bmbl g^\ ^llZkr Zikh\^lle^ Z] bg ` mhbY n Y f Y *C_ma^lmbf nenlbl }l eb` a m~'ma^\h`gbmbo ^ ikh\^ll _h kbY n Y f Y mhaZo^lô^glp b_m}knggbg`l~ho^kma^h[ c^\ m) pbee^g] bg ngll` YhYf Y( ma^]^m^kf bgbg` \ hgl\ bhnlg^ll) Mn\ aZikh\^ll bl \Zee^] ngll` YhYf Y)nÖjY( Z ikh\^ll ^g] bg` bg ]^m^kf bgbg` \ hgl\ bhnlg^ll) DY n Y f Y aZlmak^^fZbgZl i ^ \ ml6ma^_bkl mbl \h`gbmbo ^ ' ma^l^\hg]Z__^ \ mbo ^ ' C_ ma^ lmbf nenlbl }o^kr lebàm~' bmpbeek^ l n emhger bg maôb[kZmbh g l h_ma^ Zg ] ma^mabk]ohebmbhgZe) Cml \h`gbmbo ^ Zl i ^ \ mbl ]^_bg^]Zl }^qi ^kb^g\ bg` Z` YnY` _Y* Cm pbee ghm ^gl n^ Z \h`gbmbo ^ ikh\^ll Zg ] bl ma ^ k^ _h k^ \Zee^] ma^ h[ c^\ m~ $Yf mZ`YnYf Y%* ;l mh ma^ Z__^ \ mbo ^ Zl i ^ \ m h_bYnYf Y p^ _bg ] e g_` YnÖjY(Zl^glhkr lmbf n eZmbh g pbmahnm^m_^ \ m) mph]bo^k`^gmob^p l bg ma^Na ^kZoã] Z^q^` ^l bl) Ig^bl maZmbY n Y f Y ]h^l ghm i kh]n\ ^ Zg r ^f hmbhgZe k^ Z\ mbh g mhp Zk]l ma^ h[ c^\ m \h`gbs^]) Cm bl ; _n ee \h`gbmbo ^ ikh\^ll ^g] bg` bg k^ ` bl mkZmbh g \ hgmZbg l gbg^ ] b__^ k^ g m hger Z_m^kma^ ^g] h_ma^\h`gbmbo ^ ikh\^ll ]h^l Zg r _^ ^ ebg ` ( mhg^ Zkbl ^ ) lmZ` ^ l [nm mh fZd^ bm \hf ie^m^ Zghma^k lmZ` ^ \Zee^] ma^ hYka)Z`YnY`_Y

Page 34 ;_m^kma^ lô^g Z\ ml h_\h`gbmbh g aZo^ Zkbl ^ g Zg ] _Zee^ g hg^ [r hg^ bg $YlâlY)Z`YnY`_Y% bl Z]]^] Zm ma^ o^kr [ ^` bggbg` h_ ma^ ikh\^ll) ln\\^llbhg' ma^k^ Zkbl ^ l Zg ^f hmbh g h_ ZmmkZ\ mbh g hk Zo ^ kl bh g mhp Zk]l Na ^ hYka)Z`YnY`_Y bl ma^ fbg] (f hf ^gm maZm h\ \ nkl bg ma^ ikh\^ll( ma^ h[ c^\ m) Ig^ k^ Zl h g `bo^g _h k ma^ ghg(^f hmbo ^ gZmnk^ h_bY n Y f Y bl _k^ ^ \ hgl\ bhnlg^ll bf f ^ ] bZmêr [^_hk^ bml ob[kZmbh g $Z ` YnY` _Y)[YdYf Y% maZm ma^ ik^\^]bg` \h`gbmbo ^ ô^gml k^ f Zbg ^f hmbhgZeer g^nmkZe Zg ] ]n^ mh ma^ bf i Z\ m h_ma^ h[ c^\ m Zm ma^ l^gl^(] hhk) Na ^ ^gmbk^ ikh\^ll ma ^ k^ _h k^ ma^bY n Y f Y bg bmlê_bl ghm bg Zihlbmbh g mh bg bmbZm^ Zg r _^ ^ ebg ` [ ^` bggbg` pbmaiZlmZ` YnY` _YZg ] ^g] bg` pbmalY\ÖjYeeYãYmZd ^ l ieZ\^ mhg^) ; ghma^kk^ Zl h g `bo^gbl maZm[hmabY n Y f Y Zg ] ma^\h`gbmbo ^ ô^gml pbmabg lô^gm^^gfbg](fhf^gml) Na ^ \Ze\neZmbh g bl fZ]^ [r Zllb`gbg` ik^\^]bg` bmZkbl ^ Zg ] i^kbla bg ln\ajnb\d ln\\^llbhgmaZmma^r \ Zgghm Z ]^_bgbm^ gnf [ ^k h_ fhf^gml mh ^Z\a lmZ` ^ h_ ma^ i kh\^ll' bg ma^ ]ôêhiZg r bg \ ebg Zmbhg ^bma^kmh[^ZmmkZ\ m^] hkk^ i ^ ee^ ] [rma^h[ c^\ m)~ _h eeh p bg ` fZgg^k5

Na bl ^qi eZgZmbh g ]h^lghm\eZkb_rahp ma^^f hmbo ^ k^ Z\ mbh g \ hne] h\ \ nk C^LRP] YQ^S PNYRXT^T`PZ\ YNP] ] >YWPX^]L] ] TRXPO Z_m^kma^ \h`gbmbo ^ ikh\^ll bl ho^k) QaZmmabli^ka Zi l f^Zgl bl maZmma^ ,) hYkl)Z`YnY`_Y$YlâlY)Z`YnY`_Y% ^f hmbo ^ k^ Z\ mbh g Zkbl ^ l Zf hg` ma^ b] ^ ZmbhgZe ikh\^ll^l maZm Zkbl ^ bg k^ l i h g l ^ Zg ] \ hgl^j n^g\ ^ mh Z \h`gbmbo ^ ikh\^ll [Zl^] hg Zg r h_ma^ -) Z` YnY` _Y)q|a` p Y R ag f $Z`YnY`_Y)[YdYfY% iarlb\Ze l^gl^(hk`Zgl) .) Z` YnY` _Y)Ynj ]kl$Z`YnY`_Y)mhY[[`]\Y% 0* _bo^(] hhk(Z]o^kmbg ` $hYf [Y)\ nÖjY)ÖnYbbYf Y% Na ^ hiihlbm^ ob^p bl maZmbY n Y f Y aZl Zg Ze_^ \ mbo ^ ]bf^glbhg Zl pêe) 0) l^gl^(\ hgl\ bhnlg^ll$naffÖãY% >î^g]bg`hgma^ZmmkZ\ mbo ^ hkk^ i n el bo ^ gZmnk^h_ma^h[ c^\ m'ma^bY n Y f Y bl ^bma^kZmmkZ\ m^] mhhkk^ i n el ^ ] [rbm) 1) k^ \ ^ bo bg ` *Zl l bf beZmbg` $k Y e h Y l a[ [ ` Y f Y % -* bgo^lmb` Zmbg` $kYf lâajYãY% DY n Y f Y ( Zl ghm^] Z[ h o ^ ' aZl Z ohebmbh g Ze Zl i ^ \ m Zl pêe) Cm bl ma^ hger 3) ]^m^kf bgbg` $ngll` YhYf Y% lmZ` ^ bg ma^\h`gbmbo ^ ikh\^llpab\a bl Zl l h \ bZm^] pbmaohebmbh g $[ ] l Yf Ö%* Ogebd^ Zg r h_ma^ ik^\^]bg` kPY_[k(bY n Y f Y aZl manl ma^ Z[ bebmr mhfZd^ 4) bY n Y f Y Zg Z^ m h_ ohebmbhg' Zg ] lbg\^ Zee ohebmbh g Ze Z\ mbo bmb^l \Zg [^ fhkZeer ,+) k^ ` bl mkZmbh g $lY\ ÖjYe e YãY% j n Zebeb^ ] Zl p ahe^lhf ^ Zg ] ngp ahe^lhf ^' a` ] bY n Y f Y bl ma^ hger )l mZ` ^ Nh#Ze gnf [ ^kh_fbg](fhf^gel maZm aZlZg ^mab\Ze Zl i ^ \ m Zl p ^ ee)"% (++ ('%D9 6 4 @8? :D:F6 AB @4 6 CC ('%D9 6 4 @8 ? :D:F6 AB @4 6 CC (+,

Cm pbee [^ ghmb\ ^ ] maZm mahn` a ma^ hYkl)Z`YnY`_Y bl Zl l b` g ^ ] hg^ fbg]( Na ^MZ n mkã g mbd Zl mZd ^ lmkh g ` ^q\ î mbh g mhmablbg m^ki k^mZmbh g ) Na ^r k^ c^ \ m fhf^gm'Zi i Zk^ g mer bm]h^lghmieZrZkh e^ bg ma^\h`gbmbo ^ ikh\^ll)Qarbm ma^ PZb[aãlbdZ ma^hkr h_ lbfnemZg^hnl \ZnlZmbh g hg ma^ ` khng] maZm bl bg mkh ] n \ ^ ] g^^] l^ q i eZg Zmbh g ) ;\\hk]bg`mhma^;[ab]aZffZma^hkrh_ ma^\Znl^ fnlmg^\ ^llZkber i k^\^] ^ ma^ ^__^\ mZg ] ma ^ k^ _h k^ mh li ^Zd h_ fhf^gml'fZmm^kbl p^ZdZg ] e^ maZk`b\ Zmma^ln[(fhf^gmh_Zkbl bg ` [nm( Z\ZnlZebmr pa^gma^\Znl^Zg ] ma^^__^\mZk^ \h(^qblm^gmbl f ^Zgbgè^ll) lmkhg` Zg ] ^__b\ b^ g mZmma^ln[(f hf ^gmh_^qblm^g\ ^)"%Na^k^_hk^ZfZm^kbZe Na ^^qZf i e^h_maêZf i Zg ] maêb` a mfZd^lghl^gl^[^\Znl^maêZf i h[ c^\ mfnlmiZllbml ln[(fhf^gmh_Zkbl bg ` Zg ] Zkkbo ^ Zmma^ln[(fhf^gm bl ghm ma^ \Znl^ h_eb` a m' [hma ma^ eZf i Zg ] ma^ eb` a m [^bg` k^ l n eml h_ h_^qblm^g\ ^bg hk]^kmhaZo^Zg bf i Z\ mZmma^l^gl^(] hhk)CmfnlmZel h [^ Z\ hg_en^g\ ^h_\Znl^l[êhg`bg`mhZiZlmfhf^gm)B^g\^ma^rfZbgmZbg ghm^] maZmbg m^kf l h_m^f i hkZe]nkZmbh g ma^ln[(fhf^gmh_ma^Zkbl bg ` h_ maZmh[ c^\ mbl ma^\Znl^h_\h`gbmbh g Zg ] ma ^ k^ _h k^ ma^h[ c^\ mfnlmi k^\^] ^ fZmm^k bl ^qZ\ mer ^j nZe mh Z f bg](f hf ^gm)"v Na bl lbmnZmbh g lahne] lahp ma^Z\ mh_\h`gbmbh g ) Na ^mph\ ZgghmZkbl ^ lbfnemZg^hnler Zg ] r^mZ\ mbo Zm^ maZm ma^ f bg](f hf ^gm \Zee^] hYkl)Z`YnY`_Y \hbg\b]^l ^qZ\mer pbma ma^ Zl \Znl^Zg ] ^__^\ m) Na ^pahe^lbmnZmbh g bl \e^Zker[ khnàmbg mh_h \ n l [r ln[(fhf^gmh_Zkbl bg ` h_ma^fZm^kbZeh[ c^\ m) Cmbl bg hk] ^kmhk^ \ h ` g bs ^ ma^_h eeh p bg ` h[ c^\ mbh g kZbl ^ ] [rma^>ãklmãgmbd Zl 5 ma^Zkbl bg ` ( f h f ^ a mh_ma^fZm^kbZeh[ c^\ mmaZmma^hYkl)Z`YnY`_Ybl Z] ] ^ ] Na ^hk`Zgl Zg ] ma^h[ c^\ ml h_ma^ l^gl^(\ hgl\ bhnlg^ll' Zl \Znl^l h_ mhk^ i k^ l ^ g mma^bg bmbZelmZ` ^ h_ma^\h`gbmbo ^ ikh\ ^ll) l^gl^(\ hgl\ bhnlg^ll'[ êhg` mh ZiZlmfhf^gm) Qa^g#_h k^qZf i e^$ Zoblb[e^h[ c^\ mZg ] ma^^r ^^qblm'maôblnZe\ hgl\ bhnlg^ll]h^lghm Na ^ Z]]bmbh g h_hYkl)Z`YnY`_Y fZd^l ma^ \h`gbmbo ^ ikh\^ll mh \ hglblm ^qblm) Qa^g ma^ oblnZe\ hgl\ bhnlg^ll ^qblml' ma^ ^r ^ Zg ] ma^ oblb[e^ h_lô^gm^^gf bg](f hf ^gml) ;lghm^] Z[ho^'lô^gm^^gf bg](f hf ^gml h[ c^\ m ]h ghm ^qblm) Cgma^bk Z[ l ^ g \ ^ ]nkbg` ma^ fhf^gm h_#o bl n Ze$ Zk^ ^qZ\mer ^j nZe mh ma^ eb_^ ( l i Zg h_ hg^ fZmm^k(f hf ^gm [^\Znl^ ma^ \hgl\bhnlg^ll' ma^k^ bl ghi h l l b[ bebmr h_ma^\h`gbmbh g h_ma^h[ c^\ m) fbg]bl lZb]mh\aZg`^kZi b] er Zg ] [k^Zdni fhk^jnb\dermaZgfZmm^k)"v Na^k^_hk^Zeel^gl^(i^k\îmbhglZk^ bg ] bk^ \ m)" ;\\hk]bgèrZfZmm^k(f hf ^gmpab\aZkbl ^ l lbfnemZg ^ h n l er pbmaZf bg ] ( Page 35 fhf^gmi^kbla^lmh` ^ma^kpbma ma^lô^gm^^gmaf bg](f hf ^gmbg Z`bo^g Na bl bl paZme^ ] ma^MZn mkã g mbd Zl mh^lmZ[ ebl a ma^bkma^hkrh_ma^bg _^ kZ[ bebmr l^kb^l)"% Qa^g bm bl lZb] maZm Z \hf ie^m^ \h`gbmbo ^ ikh\^ll eZl ml _h k h_ma^^qm^kgZeh[ c^\ m$ZÖ`qÖjl` Öf me ]qYnÖ\ Y%: QaZmbl ]bk^\mer dghp g lô^gm^^g fbg](fhf^gml bm ]h^l Zel h f^Zg maZm Z \hf ie^m^ \h`gbmbo ^ bl ghm ma^ h[ c^\ m [nm bml k^ i k^ l ^ g mZmbhg) Na ^ ^qblm^g\ ^ h_ma^ h[ c^\ m bl ikh\^lleZl ml _h khg^fZmm^k(f hf ^gm) bg _^ kk^ ] _kh f bml \ hkk^li hg] ^g\ ^mhma^bfik^llbhgi^k\^bo^])Na ^\ZnlZe k^ eZmbhglabi [^mp^^g ma^ h[ c^\ m Zg ] bml \h`gbmbh g bl ]^m^kf bg^] [r ma^ Qarma^\h`gbmbo ^ ikh\^llbl \Ze\neZm^] bg mablf Zgg^k\Zg[^ng] ^klmhh] i^\nebZk^__b\b^g\rh_ma^l^gl^(h[c^\m)Na bl bl Zel h dghp g Zl ma^ma^hkr bg Z pb]^k i^kli^\mbo ^ b_ p^ ^qZf bg^ a^k^ ma^ PZb[aãlbdZ(MZn mkã g mbd Z h_kî k^l^gmZmbo ^ i^k\îmbh g $k Öc Öj Y ) bf Öf Y ) n Ö\ Y %:# \ hgmkho^klr hgma^\ZnlZebmr h_\h`gbmbhg);grZ\ mh_\h`gbmbhg'bmfZr[^ ghm^] a^k^'bgoheo^lmaîZkmb\ bi Zmbhg h_Zme^ Zl mmak^^mabg`l'gZf êr ma^ Na bl bl Z [kb^_ lmZm^f ^gm h_ahp ma^ PZb[aãlbdZl Zg ] ma^ MZ n mkã g mbd Zl l^gl^(h[c^\m'ma^l^gl^(hk`Zg'Zg ] ma^l^gl^(\hgl\bhnlg^ll);\\hk]bg`mh lheo^] ma^ ikh[e^f ihl^] [r ma^ ma^hkr h_ fhf^gml mh ma^ \ZnlZebmr ma^ma^hkrh_fhf^gml'ahp ô^k'ma^l^mak^^bm^f l Zk^ ^j nZeer fhf^gmZkr ) h_ \h`gbmbh g ) Na ^ PZb[aãlbdZ ihlbmbh g bl maZm ma^ ^qm^kgZe h[ c^^m' #@hk ma^ PZb[aãlbdZl Zg ] ma^ MZn mkã g mbd Zl ]h ghm fZd^ Z ]blmbg \ mbh g mahn` afhf^gmZkr ' \Zg[^]bk^\mer \h`gbs^]Zl bmZ\ mbo Zm^llbfnemZg ^ h n l er [^mp^^gfbg]Zg ] fZmm^kZl mhma^bkeb_^ ( l i Zg )$Mbg \ ^ \ZnlZebmr ]^f Zg]l pbmama^Z\ mh_\h`gbmbh g ) Na ^MZn mkã g mbd Zihlbmbh g bl maZmma^fhf^gmZkr Zm^f i hkZel^jn^g\^[^mp^^gma^\Znl^Zg ] ma^^__^\ m'ahp \ZgZ\ZnlZe h[ c^\ m \Zggô^k[^ \h`gbs^] ]bk^\mer ' [nmaZl mh [^ bg _^ kk^ ] ' lbg\^ ma^ k^ eZmbhglabi [^^lmZ[ ebl a ^ ] [^mp^^gmak^^^j nZeer fhf^gmZkr mabg`l: h[ c^\ mZl \ZnlâZlmhZkbl ^ [^_hk^ma^Z\ mh_\h`gbmbh g )

Na ^PZb[aãlbdZll^^dmhlheo^mabli kh [ e^ f [rma^bkma^hkrh_lbfnemZg ^ h n l Na ^ Na ^kZoã] bgl Å lhenmbh g mh ma^ ikh[e^f mZd ^ l Z _h kf ]b__^k^gm _kh f \ZnlZmbh g $kY` YZ` O)` ]lm%(Z\ \ h k] bg ` mhpab\ama^\Znl^g^^] ghmik^\^]^ [hma) QaZm ^gZ[e^] ma^f mh lheo^ ma^ ikh[e^f bl ma^bk ma^hkr maZm ma^ ma^^__^\m)

\h`gbmbo ^ ô^gml) Na nl ma^Na ^kZoã] bgl p^k^Z[ e^ mh^l mZ[ ebl a ma^ma^hkr ;ghma^k bl l n ^ maZm ]bob]^] aZff Zchmb k^ _^ kl mh _hnk] b__^ k^ g mob^p l Zl k^ \ h k] ^ ] Bhp ô^k' mabl ^qi eZgZmbh g pZl ghm Z\\îmZ[ e^ mh ma^ f^f[^kl h_ ma^ bg ma^;Zà\`YjeY)eY`ÖnaZ`ÖkÖ)ÇÖkle6 Na ^ PZb[aãlbdZl fZbgmZbg maZm ; [aZrZ`bkb@kZm^kgbmr)Na ^ma^hkrma^rik^l^gm^] pZllbfbeZkmhmaZmh_ma^ bmbl ma ^^r ^'maôblnZe hk`ZgmaZml^^l)aZkfZmkã mZ' Z\ \ h k] bg ` mh pab\a bm bl ma^ \hgl\bhnlg^ll) Na ^\e^Zkbf i eb\ Zmbhg bl maZmma^r Zk^ bg _^ kk^ ] Zl h[ c^\ ml oblnZe \ hgl\ bhnlg^ll maZm l^^l ma^ h[ c^\ m) ;\\hk]bg` mh ma^ mabk] ob^p ' h_fbg]\ hgl\ bhnlg^ll)~Cmbl ghmihllb[e^mhlZrfhk^Z[hnmmablma^hkr aê][r;[\jqYAahlZdZ'bmbl ma^ng] ^klmZg ] bg ` $h j Y bf Ö%\ hgchbg^] pbma h_ma^; [aZrZ`bkb@kZm^kgbmr Zl ma^k^bl hger ZiZllbg`k^ _^ k^ g \ ^ mhbmbg \ hgl\ bhnlg^ll maZm k^ Zeer l^^l ma^ h[ c^\ m) Na ^ _hnkma ob^p ' aê] [r ma^ hg^h_ma^Jãebln[(\hf f ^gmZkb^l )%% >ãklãgmbd Zl ' bl maZm bm bl ma^ \hg_en^g\^ $k Öe Ö_ j a% h_\ hgl\ bhnlg^ll Zg ] bml \ hg\ hf bmZg ml maZmZ\ ml Zl ma^}Z` ^gm~h_l ^^bg` )%v C_ma^ Na ^kZoã] bgl k^ mZbg ma^ ma^hkr h_]bk^\m i^k\îmbhg' mabl ]h^l ghm f^ZgmaZm\hg\îmnZeZ\ mbo bmr ]h^lghm\hgmkb[ n m^Zg r mabg`mhma^h kb` bg Ze Na ^Na ^kZoã] bgob^p bg mablk^ `Zk]bl lbfbeZkmhma^hgâê][r;[\jqY Page 36 [Zk^ l^glZmbhg) Cm bl h_\ hnkl^ mkn ^ maZm Zl _Zk Zl hg^ lbgè^ \h`gbmbo ^ >aZkfZmkã mZ)Cmbl maôblnZe\ hgl\ bhnlg^ll'ma^\ hgl\ bhnlg^ll]î^g]^gm ikh\^llbl \ hg\ ^kg^] ma^fbg]]h^lghm^] bmma^kZp ]ZmZh_i^k\îmbh g bg hg ma^ ^r ^ maZm l^^l ma^ oblb[e^ h[ c^\ m) Ig^ k^ Zl h g `bo^g [r mahl^ pah ln\aZpZrZl mh_Zel b_r ma^mkn ^ gZmnk^h_ma^^qm^kgZeh[ c^\ m)Na ^fbg] lZr maZm bm bl ma^ ^r ^ maZm l^^l bl [Zl^] hg ma^ lnmmZ( l Zr bg ` ' }h g l^^bg` hger i^k_hkflma^_n g \ mbh g h_lê^\mbo ^ ]bl\kbfbgZmbh g lhmaZmma^^qm^kgZe Zoblb[e^h[ c^\ mpbmama^^r ^~ $[ Y c c ` mf \ jåhYe \aknÖ%* ;\\hk]bg`mhma^ h[ c^\ mbl fhk^\e^Zkerl^^gZl ma^k^ l n emh_f^gmZeZ\ mbo bmr); \hff^gmZkr Na ^kZoã] bgl bmbl hger Zg b] bh f Zmb\ ^qi k^ll bhg'paZmbl \Zee^]Zg }Z\\^llhkr `bo^l mabl lbfbe^mh been l mkZm^mabl lbmnZmbh g ) Qa^g lô^kZe \abe]k^g Zk^ eh \ n mbh g ~ $kYkYe Z` \ j Y)cYl` Y%( ebd ^ ' }B ^ lahm abf pbma ma^ [hp~) Cm bl ieZrbg`hgma^kh Z] ' Z\hbglmkbd ^ l maâZg]h_hg^h_ma^f )B^Zl d l hma^k Z\Zl^h_f^mZi a h kb\ Zeer Zmmkb[ n mbg ` ma^Z\ mbh g h_maZmpab\abl lniihkm^] \abe]k^g paZm bm pZl maZmabmabl aZg]) Ig^ \abe] lZrl maZm bm bl Zpabm^ #o bl n Ze\hgl\bhnlg^ll$mhmaZmpab\abl ma^lniihkm#o bl n Zehk`Zg$'Zl pa^g h[ c^\ m) ; ghma^kmZd ^ l bmpbma]nlmhg bm) ; ghma^k]^l\kb[^l bmZl Z[khZ] hg^ lZrl' }ma^\hml \kr~ pa^gbg _Z\ mpaZmhg^f^Zgl [r maZm bl maZm ma^ Zg ] ljnZk^h[ c^\ m) ;ghma^klZrlmaZmbmbl ZcY` YhYf Y*@bg Zeer ma^rmZd ^ \abe]k^gbg ma^\hml \kr $f ak k al Y c j aq Y e fakk\q] naqYcYlnY%*Na^k^_hk^ ma^ ma^ \hbg Zg ] `bo^ bm mh ma^bk fhma^k pah fZd^l nl^ h_bm)~ Dnlm Zl ma^ l^gm^g\ ^ aZl mh [^ k^ i a kZl ^ ] Zl ' }h g l^^bg` Z oblb[e^ h[ c^\ m pbma oblnZe cY` YhYf Ybg ma^lbfbe^ma^h kb` bg Zelmbf n en l pab\a\hf ^lmhma^Zmm^gmbh g \hgl\bhnlg^ll~$[Ycc`m)naffÖã]fYjåhYe \aknÖ%* h_ ma^ fbg] bl ` kZ] n Zeer b] ^ g mb_b^ ] ngmbe bm _bg Zeer \hf ^l mh [^ _n eer ^qi ^kb^g\ ^] Zmma^bY n Y f Y lmZ` ^ h_ma^\h`gbmbo ^ ikh\^ll) Cgmabl\ hgg^\mbh g ma^;g\b^gml lZr5}Na^^r ^]h^lghml^^Zoblb[e^h[ c^\ m [^\Znl^bmaZlghfbg]$[Ycc` mjåhYe fYhYkkYlaY[allYcYll\ %*Na ^fbg] QaZmbl lZb]Z[ho^bl mkn ^ hger h_Zlbgè^\h`gbmbo ^ ikh\^ll[Zl^]hgZg r ]h^lghml^^[^\Znl^ bmaZlgh^r ^l $[allYjf fYhYkkYlaY[Ycc` mcYllY%## hg^h_maîarlb\Zel^gl^(hk`Zgl)Bhp ô^k'^Z\albgè^\h`gbmbo ^ ikh\^ll Cmbl Zk` n ^ ] maZmb_ma^^r ^ l^^l'ma^g]nkbg`ma^mbf ^ Zi^klhg bl aZo bg ` bl ghmhger k^ i ^ Zm^] lô^kZembf ^ l [nmbl Zel h _h eeh p ^ ] [rlô^kZel^jnêl hma^k#g h g ( o bl n Ze$\hgl\bhnlg^ll^l'mhh'a^lahne] [^Z[ e^ mhl^ôblb[e^ h_ f bg](] hhk hk b]^ZmbhgZe ikh\^ll^l' pab\a ^q^k\bl^ Z lrgma^lbsbg` mabg`l'pab\a k^ Zeer bl ghmma^\Zl^) Na bl bl [^\Znl^ma^^r ^ bl ]ôhb] h_ _n g \ mbh g hgpaZmbl \h`gbs^]) Cmbl hger ma^gZg ] ma^ghger maZmZ]blmbg \ m ohebmbh g $Y[]lYfYll\%*Igma^hma^kaZg]'p^k^\ hgl\ bhnlg^llbmlê_mhl^\ k^ \ h ` g bmbh g h_ ma^ h[ c^\ m h\ \ nkl) Na bl pbee [^\hf ^ fhk^ \e^Zk pa^g Zoblb[e^h[ c^\ m'bmphne][^Z[ e^ mhl^^mabg`ler bg ` [âbg]ZpZeeZl pêe' p^ ]bl\nll mhp Zk]l ma^ ^g] h_mabl \aZim^k ma^ \h`gbmbo ^ ikh\^ll^l maZm Zl be^Zgghm[^h[ lmkn \ m^] [rk^lblmZg m fZmm^k$Y h h Y l a_ amaZ aman Y l g %* h\\nk^q\ enlboêr Zm ma^f bg](] hhk) ' (+/ ('%D9 6 4 @8 ? :D:F6 AB @4 6 CC ('%D9 6 4@8?:D:F6AB @4 6 CC (+0

; iiZk^gmer ma^\ hgmkho^klr hgpa^ma^kma^^r ^l^^lhk^r ^(\ hgl\ bhnlg^ll Zcn ` hkZihm)Na bl ma^hkr^glnk^lmaZmma^h[ c^\ mh_]bk^\mZg ] bf f ^ ] bZm^ l^^l l^^f l mh [^ Z l^f Zgmb\ blln^) ;l hg^ ln[(\hf f ^gmZkr h[ l^ko^l' i^k\îmbh g bl ghmZg h[ c^\ mh_f^gmZebg m^ki k^mZmbh g [nmlhf ^mabg`maZmbl pa^gbmbl fZbgmZbg ^ ] [rlhf ^maZmbmbl ma^^r ^maZml^^l'ma^r]hghmf^Zg nembf Zmêr k^ Ze)%"Na ^MZn mkã g mbd Zl h[ c^\ mmhmablob^p hgma^` khng] maZm ô^kr bg l mZg \ ^ h_ma^^r ^[nmma^^r ^maZmbl lniihkm^] [r\ hgl\ bhnlg^ll) b_Zlbgè^Zmhf bl ghmoblb[ e^Z\hee^\mbh g h_Zmhf l'mhh'\ Zgghm[^\hf ^ Fbd^p bl^' pa^g hma^kl fZbgmZbg maZm \ hgl\ bhnlg^ll l^^l' ma^r ]h ghm oblb[e^) Cg ma^bk hi bgbhg' bm bl ma^ ngb_b^] \hf ie^q hk ma^ lrgma^mb\ f^Zg ô^kr bg l mZg \ ^ h_ \ hgl\ bhnlg^ll [nm \ hgl\ bhnlg^ll lniihkm^] ngbmr h_ ma^ Zmhf l maZm [^\hf ^l ma^ h[ c^\ m h_ l^glhkr \hgl\bhnlg^ll) [r ma^ ^r ^)

Na bl pahe^ \hgmkho^klr ' Z\ \ h k] bg ` mh ma^ MZn mkã g mbd Zl ' bl Z \Zl^ h_ Na ^ Na ^kZoã] bgl Å ^ q i eZg Zmbh g hg mabl fZmm^k bl lbfbeZk mh maZm h_ ma^ ] ôhnkbg` ma^^f i mr liZ\^)>î^g]bg`hgma^^r ^Zg ] oblb[e^h[ c^\ ml Zkbl ^ l PZb[aãlbdZl)Cm_bkl mk^ _^ kl mhmphZem^kgZmbo ^ ihlbmbh g l ' [hmah_pab\aZk^ ^r ^(\ hgl\ bhnlg^ll)Na ^k^_hk^ma^jn^lmbh g Zl mhpaZmbl maZml^^lZg ] paZm ghm Z\ \ ^ i mZ[ e^ ) Na ^ _bkl m Zem^kgZmbo ^ bl mh lniihl^ maZm hg^ lbgè^ Zmhf bl maZmbl l^^g']h^lghmZkbl ^ ) Na ^k^bl gh Z` ^ g mhk Z\ mbh g a^k^)QaZmp^ #f Zm^kbZe\enlm^k$bf i bg ` ^ l hgma^hk`Zgh_lbàm)B^k^ma^Z\ mnZek^ _^ k^ g \ ^ k^ Zeer l^â^k^bl maîeZrh_bf i ^klhgZe\`YjeYk(ma^\`YjeYk Zii^Zkbg` bl mh ma^ \hehnk Zl l h \ bZm^] bg Z lbgè^ fZm^kbZe \enlm^k s]cY)cYdÖhY) Zl \Znl^l Zg ] ^__^\ ml) Cm bl f^kêr Zl ZfZmm^k h_\ hg_hkf bg` mh phke]er _YlY)nYããY%* Ig ma^ bf i h l l b[ bebmr h_Z lbgè^ Zmhf `^g^kZmbg ` l^glhkr ^qi k^llbhglmaZmbmbl lZb]5}ma^^r ^l^^l~'}ma^\ hgl\ bhnlg^ll\h`gbs^l~) \ hgl\ bhnlg^ll' Zee î ^g] bg` hgma^^r ^Zg ] maôblb[e^'Zkbl ^ l oblnZe\ hgl\ bhnlg^ll)~% bl \ZiZ[e^h_l^^bg`)%v Cmbl bg m^k^lmbg ` mhghmb\ ^ maZmmabllZf ^h[ c^\ mbh g bg Zef h l mb] ^ g mb\ Zem^kf lbl kZbl ^ ] [rÑ[ÖjbYÜkéeã mZZ` Zbg l mma^PZb[aãlbdZ ; ghma^kikh[e^f maZm^g` Z` ^] ma^Zmm^gmbh g h_

ikh\^ll maZm hi ^kZm^l bg ] ^ i ^ g ] ^ g mer h_ ma^ iarlb\Ze l^gl^(hk`Zgl) Na ^hma^kh\ \ Zlbhgpa^gf bg](] hhkikh\^ll^lmZd ^ ieZ\^bl pa^gZg h[ c^\ m B^g\^bmbl bg mkh ] n \ ^ ] Zl [Zk^f bg](] hhkikh\^llskm\\`Y)eYfg)\nÖjY) ^gm^kl ma^ kZg ` ^ h_ ma^ f bg](] hhk ^gmbk^ er hg bml hp g hk }gZmnkZeer~ nâl` a%:W Na ^k^ Zk^ _h n k \hg]bmbh g l g^\ ^llZkr _h k Zg b] ^ Zmbhg Ze ikh\^ll' $hYcYlaq\ %( b)^ ) ' pbmahnm[^bg` h\ \ Zlbhg^] [r Zg bf f ^ ] bZmêr ik^\^]bg` gZf êr'#Z$ma^fbg]fnlm[^bg mZ\ msYkYeZàffYllÖeYfYkk\%(#[ $f^gmZe _bo^(] hhki kh\^ll)Na ^l ^Zk^ b] ^ Zmbh g Zei kh\^ll^lpab\amZd ^ ieZ\^pbmahnm h[ c^\ ml fnlm\hf ^pbmabgma^fbg]Ål_h \ n l $ÖhÖl` Y_YlYllÖ\`YeeÖfYjã%( ma^Zg m^\ ^] ^gmh_l^glhkr bf i bg` ^f ^gm)Na ^\hf f ^gmZkb^l b] ^ g mb_r mak^ ^ #\ $ ]î^g]^g\^ hg ma^ a^Zkm([ Zl^ $nYll` mkYf f akkalY%( #] $ Zmm^gmbh g h\ \ Zlbhgl_h kma^k^ o bo Ze h_ln\a b] ^ ZmbhgZe ikh\^ll^l) Na ^ _bkl m bl pa^g $e Yf YkacÖjY)` ]lm%:## Na ^ lmbf n en l bg Z _bo^(] hhk ikh\^ll' Zl p^ aZo^ hg^kôbo^l bg f^fhkr paZmhgâZl Z\ mnZeer ^qi ^kb^g\ ^] pbmama^ _bo ^ ghm^] ' bl `kZ]^] bg mh_hnkZ\ \ h k] bg ` mh bml bg m^gl bmr) Ig ma^ hma^kaZg]' l^gl^lh_l^^bg`'a^Zkbg`' lf êebg`'mZl mbg ` ' Zg ] mhn\ abg` ) Na îkh\^ll^l ma^lmbf nenlZmma^f bg](] hhkikh\^llbl `kZ]^]bg mhmphZl \e^Zk$n aZ` å l Y% h_ k^ _e^ \ mbh g h\ \ Zlbhg^] [r ln\a k^ o bo Ze Zk^ \Zee^] ^qi ^kb^g\ ^([ Zl^] Zg ] h[ l\ nk^ $YnaZ`ålY%: Bhp ô^k' ma^k^bl mabl bf i h kmZg m] b__^ k^ g \ ^ mh ikh\^ll^l $\ all`YnÖjY%* Na ^ l^\hg] mri^ h\ \ nkl pa^g hg^ k^ obo^l bg [^ghm^] 5 Qabe^ma^h[ c^\ ml h_ma^_bo ^ ( ] h h kikh\^ll^l[êhg`lmkb\ mer mh f^fhkr paZm hg^ aZl k^ _e^ \ m^] ni hg _kh f bg _h kf Zmbh g hk dghp e^] ` ^ maîk^l^gmfhf^gm'ma^h[ c^\ ml h_ma^f bg](] hhkikh\^ll \hne][êhg` `Zma^k^] _kh f Z l^\hg]Zkr lhnk\^ ] b__^ k^ g m _kh f _bkl m aZg] ^qi ^kb^g\ ^' mh Zg r i^kbh]h_mbf ^ ' iZlm'ik^l^gm' hk_n mnk^) Na ^r \hne] ô^g[^_k^ ^ Zg ] ma^ i kh\^ll^l h_ k^ _e^ \ mbh g h\ \ Zlbhg^] [r ln\a kôboZe Zk^ \Zee^] _kh f Zg r m^f i hkZek^ _^ k^ g \ ^ $cÖdY)nae mllY%(Zl bg ma^\Zl^h_\hg\îmnZe kmlYnÖjY hk bg _h kf Zmbhg([ Zl^] ikh\^ll^l) Na ^ mabk] h\ \ Zlbhg pa^g \ hglmkn \ ml $hYffYlla%Zg ] Hb[[ãgZ'maÔg\ hg] bmbhg^] )%" b] ^ ZmbhgZe i kh\^ll^l \hne] h\ \ nk bl pa^g hg^ bf Z` bg Zmbo ^ er \hglmkn \ ml Zg h[ c^\ mhgma^[Zlblh_paZmhgâZl Z\ mnZeer ^qi ^kb^g\ ^] Zg ] Zel h hg ; f bg](] hhk ikh\^ll pbma Z \e^Zk h[ c^\ m $naZ` ålÖaYe ZYf Y% aZl ma^ paZmhgâZle^ Zkg ^ ] _kh f bg _h kf Zmbh g `Zma^k^]_kh f Zl^\hg]Zkrlhnk\^) _h eeh p bg ` l^jn^g\^ h_ ô^gml5 #Z$ ob[kZmbh g h_ ma^ Z` YnY` _Y pa^g Na î kh\^ll^lh_k^ _e^ \ mbh g h\ \ Zlbhg^] [rln\abf Z` bg Zmbo^ \hglmkn \ mbh g Zg h[ c^\ m ^gm^kl ma^ Zo^gn^ h_ ma^ f bg](] hhk' #[ $ ma^ Zkk^ l m h_ ma^ Zk^ \Zee^]ikh\^ll^l[Zl^]hg[hmasmZ`YqYn\ e %* Page 38 Z` YnY` _Y( #\ $ f bg](] hhk Z] o ^ kmbg ` \ hgl\ bhnlg^ll' #] $ lô^g fhf^gml h_bY n Y f Y (Zg ] #^ $mphfhf^gml h_k^` blmkZmbhg'Z_m^kpab\ama^\h`gbmbo ^ Cgma^2DD6B (,*

=B; JN?L,, k^ _^ k^ g \ ^ a^k^bl ghmmhma^^f i bkb\Zeer h[ l^koZ[e^\aZg`^bg fZm^kbZemabg`l' paZmma^\hf f ^gmZkb^l \Zee}ôb]^gm]^\Zr~$h Öc Y l Y ) bY j Ö%: LZma^k'bmk^ _^ kl D9 6 2?2=IC:C@7 > 2 DD6 B mh ma^ gô^k(lmhi i bg`' bg _bg bmêr `kZ]nZm^] ' bg\^llZgm\aZg`^ bg fZmm^k' paZmbl \Zee^]}bg\^llZgm]^\Zr~$Yna[ a) bYj Ö%: Na ^\`YeeY)l`]gjq(Zl pâZo^l ^^g'bl bg m^g] ^] mhikhob]^Zg ^qaZnl mbo ^ \ZmZeh`n^ h_ma^ \ hf i hg^gml h_Z\ mnZebmr) QaZm p^ aZo^ ]bl\nll^] lh Cgma^MZ ko ã l mbo ã ] Z;[ab]aZkfZp^_bg ] Zlhf ^paZm] b__^ k^ g m]^_bgbmbhg5 _Zk Zk^ ma^ \hf ihg^gml k^ l n embg ` _kh f ma^ Zg Zer l bl h_fbg] bg mh bml GZmm^k bl maZm pab\aaZl ma^ \aZkZ\m^kblmb\ h_hjYla_`ÖlY* JjYla_`ÖlY bl [Zlb\ \hglmbmn^gml) Na ^ Zg Zer l bl h_fZmm^k bg ma^ ;[ab]aZffZ' mhh' k^ l bl mZg \ ^ hkbf i ^ g ^ mkZ[ bebmr)~Na bl \aZkZ\m^kblmb\ h_fZmm^kbl ]n^mhbml _h eeh p l ZlbfbeZkiZmm^kg)@hkbmbl pbmabgma^_kZf ^ p h kd h_ma^\`YeeY) ^qm^glbhgbg liZ\^sqY\ \]kYeÖn j ã g l a%6}Q a^k^ma^k^bl Zg h[ c^\ mpbmama^ l` ]gjqmaZm[hma Zg Zer l ^ l Zk^ ik^l^gm^] ) \aZkZ\m^kblmb\ h_k^lblmZg \ ^ #bf i ^ g ^ mkZ[ bebmr$'ma^k^\ Zgghm[ÛZmma^lZf ^ mbf ^ WZg h ma^kh[ c^\ m'pab\aZel h aZlma^lZf ^\aZkZ\m^kblmb\ h_k^lblmZg \ ^ #bf i ^ g ^ mkZ[ bebmr$~ sqYlj YacYe kYhj Yla_` Ye nYklm lYljY\ naldqYkqglhYllaj 5PQTXT^TYXYQ> L^^P\ fYZ` YnYla%t# Na bl ]^_bgbmbh g manlabàebàml ma^\aZkZ\m^kblmb\ h_liZmbZe Cgma^;[ab]aZffZJbmZd Zp^]h ghm`^mZ_h kf Ze ]^_bgbmbh g h_fZmm^k ^qm^gl bhg$ÖnYjYãY)dYckYã\ %pab\afZd^lfZmm^kk^lblmZg mZg ] bf i ^ g ^ mkZ[ e^ ) $jåhY%* QaZm p^ `^m bg l m^Z] Zk^ bg]bob]nZe ]^_bgbmbhgl `bo^g mh ma^ fZm^kbZe\`YeeYkbg mhpab\ama^pahe^h_fZm^kbZe^qblm^g\ ^bl k^ l h eo ^ ] ) QaZm bl bg m^k^lmbg ` mh ghm^ a^k^ bl maZm ma^ Na ^ kZo ã ] Z' mhh' k^ \ h ` g bs ^ l Na ^\hf f ^gmZkb^l ]^_bg^jåhY bg ma^ l^gl^h_fZmm^kZl maZmpab\aaZl mabl]^_bgbmbh g bg Zg bg ] bk^ \ mpZr) Na bl pbee[^\hf ^\e^Zkb_p^^qZf bg^ ma^ \aZkZ\m^kblmb\ h_j mhhYf Yt LmhhYf Y k^ _^ kl mh fnmZ[ bebmr h_fZmm^k' a^k^ma^]^_bgbmbhgl`bo^gbg ma^Na ^kZoã] Zmhma^_h n k`k^Zmê^f ^gml h_ bml lnl\îmb[ bebmr mh[^bg`}] ^_hkf ^] ']blmnk[^]'dgh\ d^] Z[hnm'hiik^ll^]' fZmm^kse Y` ÖZ` ålY%(gZf êr'^Zkma$h Y l ` Y nâ%(pZm^k$Öhg%(_bk^ $l ] bg %(Zg ] Zbk Page 39 Zg ] [ khd^g~)% Na ^ nl^ h_ma^ m^kf bg mabl l^gl^ bl mkZ\ ^ Z[ e^ mh Z kmllY #o Zr h $) Na ^ _bkl m kî k^l^gml lheb]bmr $cYcc` YdYllY% Zg ] liZmbZe ^qm^glbhg iZllZ`^pa^k^ma^ ^ _h kf ^ ] [r paZm: > ^ _h kf ^ ] [r \he]' [r a^Zm' [r ang`^k' [r mabklm' $l`YeZàlYllY%Zg ] fh[bebmr $kYe m\ âjYãY%J Na ^l ^_hnkfZm^kbZeê^f ^gml [r_eb^ l ' fhljnbmh^l'pbg]'lng[ nkg'Zg ] \ k^î bg` mabg`l~)% Zk^ g^\^llZkber\h^qblm^gm$f aq Y l Y ) k Y ` Y b\ l Y %Zg ] ihlbmbh g Zeer bg l ^ i ZkZ[ e^ $hY\ ]kYlgYnafaZ` g_Y%*Na ^r Zk^ ma ^ k^ _h k^ ik^l^gmbg Zeebg l mZg \ ^ l h_fZmm^k' Na ^\aZkZ\m^kblmb\ h_jmhhYf Ybl h_m^giZkZiakZl^]Zl nacÖjY*PacÖjYbl ma^ [ ^` bggbg` _kh f ma^lf Zee^lmfZm^kbZengbm$jåhY)cYaÖhY%mhZg r mabg`[b``^k Zem^kZmbh g fZmm^kng] ^k`h^l hp bg` mhln\aZ] o ^ kl ^ iarlb\Ze\hg]bmbh g l Zl maZgmaZm)~Hhp ma^_Z\ mmaZmma^^Zkma(ê^f ^gmpab\akî k^l^gml lheb]bmr \he]Zg ] a^Zm)% PacÖjYbg ma^l^gl^h_Zem^kZmbh g bl Z` Zbg iZkZiakZl^]Zl Zg ] l iZmbZe ^qm^gl bhg bl lZb] mh [^ ik^l^gm bg ô^kr bg l mZg \ ^ h_fZmm^k' nFkY\ akmhhYlla(b) ^ ) ' }` ^g^lbl h_]bllbfbeZkbmr~)vQaZmmablf^Zgl[^\hf ^l bl Zg h ma^kpZrh_lZrbg`maZmô^kr bg l mZg \ ^ h_fZmm^kbl \aZkZ\m^kbs^] [r \e^Zk bg ma^ \hgm^qm h_ma^ ma^hkr h_fhf^gml' Z\ \ h k] bg ` mh pab\a Zee lheb]bmr | paZmô^k[^ma^]^`k^^'Zg ] [r^qm^gl bhg| paZmô^k[^ma^ fZm^kbZe\`YeeYk#Zl pêeZl f^gmZe\`YeeYk%Zk^ h_fhf^gmZkr ]nkZmbh g ) ^qm^gm)Na bl bl Zg h ma^kpZrh_lZrbg`maZmô^kr bg l mZg \ ^ h_fZmm^kaZlma^ Na ^r ]blZii^ZkZl lhhg Zl ma^r Zii^ZkpbmahnmaZobg`mbf ^mhng] ^k`h \aZkZ\m^kblmb\ h_k^lblmZg \ ^ *bf i ^ g ^ mkZ[ bebmr $h j Yl a_ ` Öl Y%* \aZg`^) Na^k^_hk^ \aZg`^ \Zf^ mh [^ bg m^ki k^m^] ' ghm Zl ma^ Zem^kZmbh g [^mp ^^gmphlmZ` ^ l bg ma^lZf ^\`YeeY([nmZl ma^]blZii^ZkZg\^h_hg^ \`YeeYZg ] ma^bf f ^ ] bZm^^f ^k`^g\ ^bg bml ieZ\^h_Zghma^k)v Og] ^klmhh] bg >L^P\TLV5 S LWWL] mablfZgg^k'paZmbl \Zee^]nakY\ akmhhYlla#` ^ g ^ l bl h_] bl l bf beZkbmr$bl ghm GZm^kbZe \`YeeYk Zk^ ma^ [Zlb\ \ hglmbmn^gml bg mh pab\a ma^ pahe^ h_ ma^] bllbfbeZkbmr [^mp^^gmphlmZ` ^ l h_ma^lZf ^fZm^kbZe\`YeeY([nmma^ ] bl l bf beZkbmr [ khnàmZ[ h n m[rma^] bl Zi i ^ ZkZg \ ^ h_hg^Zg ] ma^^f ^k`^g\ ^ fZm^kbZe^qblm^g\ ^bl k^]n\^])Na ^bkZ` ` k^ ` Zmbh g Zg ] bg m^kZ\mbh g ^qi eZbglma^ h_Zghma^k) Na ^k^ _^ k^ g \ ^ bl mhma^Zi i ^ ZkZg \ ^ h_Zl^kb^lh_fhf^gmZkr oZkb^mr Zg ] ]bo^klbmr h_maîarlb\Zeia^ghf^gZh_hnkphke]h_^qi ^kb^g\ ^) fZm^kbZe \`YeeYk( pa^k^ ma^ ln\\^^]bg` \`YeeY bl ] bl l bf beZk mh ma^ ;iZkm _kh f ma^l^ fZm^kbZe \`YeeYk( gh hma^k fZmm^k bl k^ \ h ` g bs ^ ] ) bff^]bZmêr ik^\^]bg`hg^)Na bl i a^ghf ^ghgh_}[ ^\ hf bg` ]bllbfbeZk~ QaZmbl \Zee^]fZm^kbZe ln[lmZg \ ^ bl ^qi eZbg^] Zp Zr Zl Z i kh]n\ mh_hnk bl ]n^mhma^ bf i Z\ mh_lnâ Z] o ^ kl ^ iarlb\Ze\hg]bmbh g l Zl a^ZmZg ] \he] hp gbf Z` bg Zmbhg);gr`bo^gbg l mZg \ ^ h_fZmm^kbl ma ^ k^ _h k^ k^ l h eo Z[ e^ bg mh $kâlÖ\a)najg\`Y)hY[[YnY)kYffa\daÖam|nakY\ akmhhYllaq]nY%t I [ obhnler ma^ ma^l^fZm^kbZe\`YeeYkpbmahnme^ Zo bg ` Zg r k^ l b] n ^ mh[^bg m^ki k^m^] bg ((%D9 6 2?2=IC:C@7 >2DD6B ,00 (,+ (($D9 6 2?2=IC:C@7 >2DD6B >L^P\TLV5SLWWL]TXNV_OPOLWYXR^S P@MUPN^] YQ>TXO Zln[lmZg mbZe l^gl^)Na ^]b\ahmhf r h_ln[lmZg \ ^ Zg ] jnZebmr aZlghkh e^ $>` Ye e ÖqYlYf Y)j åh\ % mhieZrbg ma^;[ab]aZffZÅlZg Zer l bl h_fZmm^k#h kh_fbg]$)HhfZm^kbZe \`YeeYbl ^bma^kZln[lmZg \ ^ hkZjnZebmr h_Zg r hma^kfZm^kbZe\`YeeY* Na ^l ^mp^gmr(^bàmfZm^kbZe\`YeeYkZk^ k^ i k^ l ^ g m^] bg maêbl mh_mpêo^ \ qYlYf Yk Zl _h eeh p l 5 Na ^ _bo ^ iarlb\Ze l^gl^(hk`Zgl #H h l ) 0' 1' 2' 3' 4$ ; fZm^kbZe\`YeeYbl ghkf Zeer ihlmneZm^] Zl b_bmp^k^Z]bl\k^m^^gmbmr) \hglmbmnm^ ma^ _bkl m _bo ^ bg m^kgZe \ qYlYf Yk* #Na ^ lbqma bg m^kgZe \ qYlYf Y( Bhp ô^k' ma bl ]h^l ghm f^Zg maZm bm aZl Zg bg ] ^ i ^ g ] ^ g m Zg ] bl h eZm^] b)^ )' e Yf \ qYlYf Ybl f^gmZe$)Na ^_hnkh[ c^\ mbo ^ l^gl^(_bê]l#H h l ) ,+' ,,' ^qblm^g\ ^)Cmbl ^gmbk^ er _h kma^\ hgo^gb^g\ ^h_]^_bgbmbh g Zg ] ]^l\kbimbh g ,-',.$\ hglmbmnm^ma^_bkl m_hnk^qm^kgZe\ qYlYf Yk*Na ^_hnk`k^ZmfZm^kbZe maZm bm bl lh ihlmneZm^] ) @hk bm Zep Zr l ^qblml bg bg l ^ i ZkZ[ e^ Zl l h \ bZmbh g ê^f ^gml'pbmama^^q\ î mbh g h_ma^pZm^k(ê^f ^gm#H h l ) ,'.'/$\ hglmbmnm^ pbmaZl^mh_hma^kfZm^kbZe\`YeeYk*@o^gpa^gma^Zg Zer l bl h_fZmm^k ma^_b_ma^qm^kgZe\ qYlYf Y*;eema^k^ f Zbg bg ` fZm^kbZe\`YeeYk#H h l )-' }^g] ^] ~bg Zmhf blf #ma^hkrh_j åhY)cYaÖhY%(mablikbg\bie^h_ihlbmbh g Ze ,/(-3$ \hglmbmnm^ Z iZkm h_\`Yee\qYlYfY( ma^ lbqma ^qm^kgZe \ qYlYf Y bg l ^ i ZkZ[ bebmr pZlghmZ[ Zg ] h g ^ ] )@hkô^gma^lh\Zee^]Zmhf $h Y j Y e Öã m% kî k^l^gmbg ` h[ c^\ ml h_fbg]) bl ' bg ma^_bg ZeZg Zer l bl ' Z\enlm^kh_fZm^kbZe\`YeeYk$jåhY)cYaÖhY%(hg^ iarlb\Zeerbg l ^ i ZkZ[ e^ _kh f Zghma^k'Zee_h kf bg ` Z}a^m^kh` ^g^hnl ~ngbmr)"% ( ??= 6 HH>@6!:X^P\ XLV" )6=>F6!6 b^P\XLV" Cg ma^ \ hnkl^ h_mabl \aZim^k p^ laZee ghmb\ ^ maZm lhf ^ h_ma^ fZm^kbZe =Ycc` YqYlYf Y ) Hh)0 LmhYqYlYfY 8Hh) ,+ \`YeeYkkî k^l^gm\^kmZbg iaZl^l'fh]Zebmb^ l ' Zg ] \aZkZ\m^kblmb\ l h_paZm k^ Zeer Zf hngml jåhYbg ma^l^gl^h_fZmm^k)Mmkb\ mer li ^Zdbg`'mhbg mkh ] n \ ^ MglYqYlYf Y (H h)1 MY\ \ YqYlYf Y (Hh) ,, ma^f Zl fZm^kbZe\`YeeYkbl bg ZpZrmhf blkîk^l^gmma^bkmkn ^ gZmnk^) A ` Yf YqYlYf Y ( Hh)2 A Yf \ ` YqYlYf Y ( Hh) ,- Bhp ô^k'ma^k^bl mablcn l mb_b\ Zmbhg _h khnk]hbg`lh5Na ^Jãeb\hf f ^gmZmhkl Page 40 ma^f lêo^lh[ l^ko^maZmma^r Zk^ ghmmkn ^ fZm^kbZe\`YeeYk([nmghf bgZe Dan` YqYlYf Y ( Hh)3 LYkYqYlYfY 8Hh) ,. ^gmbmb^ l ) S^mZl ZfZmm^kh_\ hgo^gmbh g $j å d` aqÖ%(ma^rma^f lêo^lk^ _^ kmh E YqYqYlYf Y ) Hh)4 J ` gll` YZZYqYlYf Y 8Hhl) ,'.'/ ma^f [rma^lZf ^m^kf )"v B^g\^b_p^'mhh'd^î hgbg mkh ] n \ bg ` ma^f Zl fZm^kbZe\`YeeYk(mabl'[^bmghm^] 'bl ] hg^Zl ZfZmm^kh_\ hgo^gmbh g $j å ä` a%* $GYf YqYlYf Y% JZkmh_>`Ye e YqYlYfY ( Hhl)-' , / (- 3

;emahn` ama^;[ab]aZffZJbmZd Zk^ _^ kl bg Zeemhmp^gmr(lô^gfZm^kbZe Cmpbee[^l^^gmaZmZemh` ^ma^klbqm^^gfZm^kbZe\`YeeYkZk^ bg \ en ] ^ ] bg \`YeeYk(ma^Jãeb\hff^gmZkb^ l aZo^bg \ k^ Zl ^ ] ma^gnf [ ^kmhmp^gmr(^bàm ma ^\`Yee\qYlYfY* Na ^r Zk^ \h`gbs^]'ghmmakhnàZg r h_maîarlb\Ze [rZ]]bgà^Zkm([ Zl^Zl maîarlb\Zel^Zmh_f^gmZeZ\ mbo bmr)Na ^_bg Zeebl m l^gl^(hk`Zgl'[nm[rfbg]'makhnàZikh\^llh_bg _^ k^ g \ ^ )Na ^_bo ^ iarlb\Ze bl Zl _h eeh p l )@hnk`k^ZmfZm^kbZeê^f ^gml5 #, $^Zkma $h Y l ` Y n â%($. %pZm^k l^gl^(hk`ZglZk^ Zel h h_mablgZmnk^)@hkma^rk^ _^ kghmmhmaôblb[e^#` kh l l $ $Öh g %( #. $ _bk^ $l ] bg %( #/ $ Zbk $nÖqg %7 _bo ^ l ^gl^(hk`Zgl5 #0 $ hk`Zg h_lbàm l^gl^(hk`Zgl'[nmmhma^bkln[me^ \hngm^ki Zkml)"v Na ^r Zk^ dghp ghger Zl $[ Y c c ` m%(#1 $hk`Zgh_a^Zkbg`#l h mZ$' #2 $hk`Zgh_lf êe$_ ` Öf Y %(#3 $hk`Zg h[ c^\ ml h_f bg](\ h` gbmbhg)B^g\ ^'lmkb\ mer li ^Zdbg`'ma^r\ZgZel h [^bg \ en ] ^ ] h_mZl m^$ban ` Ö%( Zg ] #4 $hk`Zgh_mhn\ a$c ÖqY%7 ma^h[ c^\ mbo ^ l^gl^(_bê]l' bg ma^ \`Yee\qYlYfY* Bhp ô^k' lbg\^ ma^r Zk^ Zek^ Z] r k^ i k^ l ^ g m^] [r pbma ma^ ^q\ î mbh g h_ma^ mZg`b[e^5 #, +$ ma^ oblb[e^ $jåhY%( #, , $ lhng] _bo ^ lîZkZm^\ qYlYf Yk(ma^rZk^ ghm]^lb`gZm^] Zl \`Yee\qYlYfY)jaahY* $kY\\Y%(#, - $lf êe$_Yf\`Y%(#, . $mZl m^$jYkY%7mak^^_Z\ n emb^ l 5#, /$_Z\ n emr Q^ laZee [^nlbg` ma^m^kf \`YeeÖqYlYfY)jåhYsk% mhf^Zg hger mahl^ h__^f bgbgbmr $allàf\jaqY%(#, 0 $_Z\ n emr h_f Zl \ n ebg bmr $h mj ak af \ j aq Y %(Zg ] lbqm^^gbm^f l pab\abg ma^;[ab]aZffZZk^ lh]^lb`gZm^] ) #, 1 $fZm^kbZe_Z\ n emr h_obmZebmr $j å h Y ) bân al af \ j aq Y %7#, 2 $a^Zkm([ Zl^$` Y\ YqY) nYll` m%( #, 3 $ gnmkbf ^ g m $Ö` Öj Y ) j å h Y %( #, 4 $ l i Z\^(ê^f ^gm $Öc ÖkY ) \ ` Öl m%7 Na ^k^ bl `^g^kZe Z` k^ ^ f ^ g m Zf hg` 2DD6B ((%D9 6 2?2=IC:C@7 >2DD6B (,.

\`YjeÖqYlYfY)jåhY* Na ^r Zk^ pZm^k(ê^f ^gm #H h ) -$' ma^ mph _Z\ n emb^ l dghp ghger Zl h[ c^\ ml h_f bg](\ h` gbmbh g makhnàZikh\^llh_bg _^ k^ g \ ^ )%" h_l^q #H h l ) ,/' ,0$'gnmkbf ^ g m#H h ) ,3$' l i Z\^(ê^f ^gm#H h ) ,4$' Zg ] ma^ Na ^]blmbg \ mbh g [^mp^^g`khllZg ] ln[me^ bl ' manl'ghm[Zl^]hgma^k^ eZmbo ^ mph fh]^l h_lê_(^qik^llbhg #H h l ) -+' -,$) Na ^l ^ lô^g bm^f l 'pbmama^ lbs^h_ma^h[ c^\ m'[nmhgahp bml ik^l^g\^\Zg[^h[ l^ko^] ) ^q\ î mbh g h_gnmkbf ^ g m'Zi i ^ ZkZl ln[ (] boblbhglh_hma^k\ qYlYf Yk*Igma^ hma^kaZg]'gnmkbmbh g Zii^Zkl Zl Z\ hf [ bgZmbh g h_mak^^hma^k\ qYlYf Yk*#W Fbd^p bl^ma^hma^kiZbk'_ZkZg ] g^Zk$\ å j ] Zg ] kYf lac]%(bg mabliZkmb\ n eZk Mn\ a Z]b__^k^g\^Zl mhma^k^ eZmbo ^ ihlbmbh g h_ma^l^ lô^gbm^f l Zg ] ma^ \hgm^qm]h^lghml b` g b_r liZmbZe]blmZg \ ^ hki kh q bf bmr) Na ^_bo ^ iarlb\Ze \ qYlYf Ykik^lniihl^lZ]b__^k^g\^Zl mhma^bkbg m^ki k^mZmbh g ) ãklmãgmbd Zl Zg ] ma^MZ n mkã g mbd Zl lmkhgèr \kbmb\ bs ^ maô^kr ghmbh g h_ Zi i kâ^g] ^] $\mnaff]qqY%* Y n abf Y h l a) j O h Y ( Zg ] hi i hl^bml êôZmbh g mhma^lmZmnlh_Z\`YjeY*@hkma^l^ mphl\ ahhel'bmbl hger Zf^gmZe\hglmkn \ mpbma ghh[ c^\ mbo ^ \ hngm^ki Zkm) Q^_bg ] ma^mphm^kf l`khll$Y m\ Öj ac Y %Zg ] ln[me^ $kå c ke Y%nl^] bg ZlbfbeZk Na ^k^ bl gh ôb]^g\ ^ mh ln``^lm maZm ma^ MZ n mkã g mbd Zl k^ \ h ` g bs ^ ] Zg r l^gl^ bg ma^ MZ ko ã l mbo ã ] Z Zl pêe)%% B^k^ }ln[ me^ ~ k^ _^ kl mh Ynabf Yhla( \`Yje\qYlYfY)jOhY*@hkma^f ZeemaZmbl fZm^kbZe\Zg[^ln[lnf ^]ng] ^k ma^ \`YjeÖqYlYfY)jåhY( Zg ] }`khll~ mh Zee hma^k fZm^kbZe \`YjeYk* ma^_bkl m_bo ^ bg m^kgZeZg ] ma^_bkl m_bo ^ ^qm^kgZe\ qYlYf Yk* ;gZem^kgZmbo ^ ^qi eZgZmbh g bl maZmmaîZbk]h^lghmbg ] b\ Zm^ Zg Z[ l h en m^ ]b\ahmhf bsZmbhg'[nmZk^ h_k^ eZmbo ^ Zi i eb\ Zmbh g $Öh ] c kac Ye %*QaZmbl ln[me^ Np h mabg`l ^f ^k`^ _kh f ma^ _h k^ ` h bg ` h[ l^koZmbhgl) Ig^ bl maZm lhf ^ bg k^ eZmbh g mh lhf ^mabg` \ hne] [^ `khll bg k^ eZmbh g mh lhf ^mabg` êl^)%% Page 41 2DD6B (,0 (,/ ((%D9 6 2?2=IC:C@7 >2DD6B

?jnZeerl b` g b_b\ Zg mbl ma^^qi eZgZmbh g `bo^g[r< a Z] Zg mZÜkéeã mZ' Z\ê^[kbmr \Zg[^\h`gbs^]hger [rma^fbg]$e Yf g %*;lmhma^mph_Z\ n emb^ l h_l^q' h_ma^MZ n mkã g mbd ZM\ ahhe5fZm^kbZe\`YjeYkmaZm^qblmbg Zoblb[eêh \ Zebmr paZmbl bf i h kmZg mmhk^ f ^ f [ ^ ka^k^bl maZmma^kmllYk]hghmik^l^gmma^f $\ j kqY ) \ ] kY % Zk^ g^Zk $Y f l ac Y%7 mahl^ maZm ^qblm bg Zg bgoblb[e^ eh \ Zebmr Zl mphfZm^kbZe\`YeeYk\h`gbsZ[e^hger [rma^fbg])%%Na bl e^ Zo ^ l nl $Y\ j k#qY)\ ]k#Y% Zk^ _Zk$\ å j Y %* Na ^\kbm^kbhgbl ghmpa^ma^kma^fZm^kbZF hger pbmahg^bm^f 'gZf êr'li Z\^(ê^f ^gm$Öc ÖkY ) \ ` Öl m%*Na bl'bml^^f l \`YjeYk Zk^ oblb[e^ hkghm' _h k ln\a Z \kbm^kbhg phne][kbg`ma^ lia^k^ mhnl'bl ma^hger bm^f maZmp^\Zgln[lnf ^ng] ^kmaâ^Z]bg`ghg(oblb[e^ h_oblb[bebmr $jåhÖqYlYf Y%ng] ^khgâ^Z]bg`Zg ] ma^k^ f Zbg bg ` fZm^kbZe Zg ] ghg(bf i bg`bg` );lp^laZeel^^bg ma^l^jnê'pa^gma^;[ab]aZffZ \`YjeYkng] ^kma^hma^k) bg \ en ] ^ l li Z\^(ê^f ^gmZf hg` fZm^kbZe\`YeeYk(bmf^Zglohb] k^` bhg' ma^li Z\^[ hng] [rfZmm^k)Na bl bl ma^f^Zgbg`bml^^f lmhZl l n f ^ bg ma^ ; ghma^kebg d ma^;[ab]aZffZ^l mZ[ ebl a ^ l [^mp^^g\`Yee\qYlYfY)jåhY kmllYkZl pêe)Q^_bg ] ma^m^kf li Z\^(ê^f ^gm$Öc ÖkY) \ ` Öl m%nl^] bg ma^ Zg ] ^Zker N_` Yf ac\ qY* kmllYkpa^gma^rZg Zer l ^ maêbo bg ` [^bg`bg mhlbq\hf ihg^gml5 ma^_h n k Na bl kmllYlZrlmaZmZeefZm^kbZebmr bl h_mak^^dbg]l5#Z$oblb[e^Zg ] bf i bg ` bg ` `k^ZmfZm^kbZeê^f ^gml'l i Z\^(ê^f ^gm'Zg ] \ hgl\ bhnlg^ll(ê^f ^gm) $kYf a\YkkYf Y)kYhhYla_`Y%( #[ $ ghg(oblb[e^ Zg ] bf i bg ` bg ` $Yfa\YkkYfY) kYhhYla_`Y%( Zg ] #\ $ ghg(oblb[e^ Zg ] ghg(bf i bg`bg` $Yfa\YkkYfY) Ig^jn^lmbh g maZmZkbl ^ l a^k^bl parma^MZko ã l mbo ã ] bg l Zg ] ma^MZn mkã g mbd Zl YhhYla_`Y%* Na ^kmllY]h^lghmb] ^ g mb_r paZmZg ] paZmfZm^kbZe_h kf bl ]hghmk^ \ h ` g bs ^ li Z\^(ê^f ^gm Zl Z\`YjeÖqYlYfY)jåhY* ;l p^ laZee ln[lnf ^]ng] ^k^Z\aa^Z]bg`) l ^^'_h kma^MZ ko ã l mbo ã ] bg l ' mhh'bmf^Zglohb] k^ ` bh g #l i Z\ ^ ]êbfbm^] [r fZmm^k$' [nm_h kma^f bm bl lhf ^mabgòblb[e^ $kYf a\ Yj ÇYf\ %* B^g\^ ma^r } P bl b[ e^ ~ $kYf a\ YkkYf Y%( Zl ma^ ;[ab]aZffZ lZrl' bl Zg ^q\ enl bo^ bg \ en ] ^ bm bg ma^ l^gl^(_bê] h_ma^ oblb[e^ Zg ] ghm bg \`Yje\qYlYfY* Z] c^ \ mbo ^ k^ l ^ ko ^ ] _h kj\h\qYlYfY([^\Znl^h_ma^h[ obhnlk^ Zl h g maZmbm Na ^ MZ n mkã g mbd Zl mZd ^ Zg ^gmbk^ er ] b__^ k^ g m ihlbmbhg5 li Z\^(ê^f ^gm bl lb`gb_b^l}maôblb[e^~'ma^l^gl^(_bê]h_ma^hk`Zgh_lbàm)}Cfibg`bg`~ Zf^gmZe\ hglmkn \ mpbmaghh[ c^\ mbo ^ \hngm^ki Zkm$hj Ybf Yhla)kY^%*

Page 42 $kYhhYla_`Y% hk }p bma bf i Z\ m~ ]^l\kb[^l ma^ _bo ^ iarlb\Ze l^gl^(hk`Zgl Zg ] ma^bkl^gl^(h[c^\ml)% @hkma^bk\ hgmZ\ mbl g^\ ^llZkber Zl l h \ bZm^] pbma C_ p^`h[rma^MZ g ` émbMn mmZÅl] boblbhgh_fZm^kbZe_h kf bg mhmak^^` khnil' lhf ^bf i Z\ mZg ] bl ma ^ k^ _h k^ `khll^kmaZgmaZm[^mp^^gfbg]Zg ] fbg]( bmbl hger li Z\^(ê^f ^gmmaZmj n Zeb_b^ l Zl Z\`Yee\qYlYfY)jOhY*Qa^k^ma^ h[ c^\ ml)Na ^hma^kfZm^kbZe\`YeeYk$8 \ ` Ye e \ qYlYf Y)j OhY%(pab\aZk^ ;[ab]aZffZlahplZ]ôêhif ^gmbg mablk^ ` Zk] bl pa^gbmZ]]l_b_m^^g h[ c^ \ ml h_f bg](\ hgl\ bhnlg^llZk^ ' ma ^ k^ _h k^ ' ghg(oblb[e^$Yfa\YkkYfY%Zg ] fhk^bm^f l mhmabl\Zm^` hkr)Qa^gp^`hmakhnàma^l^bm^f l p^p beeghm ghg(bf i bg`bg` $YhhYla_`Y%*# _Zbemhghmb\ ^ maZmfhlmh_ma^f Zk^ ghmhgiZkpbmahma^kfZm^kbZe\`YeeYk* Na ^r f^kêr lb`gb_r\^kmZbg fh]^l'\aZkZ\m^kblmb\ l ' Zg ] iaZl^lh_hma^k ;\\hk]bgèrma^mp^gmr(^bàmfZm^kbZe\`YeeYk\Zg[^ln[lnf ^]ng] ^k fZm^kbZe \`YeeYk* Na ^g ma^ jn^lmbh g maZm Zkbl ^ l a^k^ bl par ma^r Zk^ ma^mak^â^Z]bg`l'Zl _h eeh p l 5 ik^l^gm^] Zl lîZkZm^fZm^kbZe\`YeeYk* ;) oblb[e^Zg ] bf i bg ` bg ` 8 maôblb[e^'b) ^ ) ' ma^l^gl^(_bê]h_ma^hk`Zg h_lbàm#H h ) ,+$ Na ^k^l^^f mh[^mphfZbgk^Zlhgl_h kmabllbmnZmbh g ) Ig^bl ma^g^^] _^ eemh <) g h g ( o bl b[ e^ Zg ] bf i bg ` bg ` ( ma^_bo ^ iarlb\Zel^gl^(hk`ZglZg ] ma^bk fZd^ma^\ZmZeh`n^h_fZm^kbZe\`YeeYkZl ^qaZnlmbo ^ Zl ihllb[e^lhZl mh l ^gl ^(_bê]l ^q\ î mmaôblb[e^#H h l ) ,'.'/ 8 mZg ` b[ e^ ' 0(4' ,,(,.$ k^ i k^ l ^ g mZeefZm^kbZei a^ghf ^gZbg hnkphke]h_^qi ^kb^g\ ^)Na ^l^\ hg] bl maZmbg ]hbg`lhghmmhbg mkh ] n \ ^ Zg r ]blmbg \ mbh g [^mp^^gln[lmZg \ ^ Zg ] =) ghg(oblb[e^ Zg ] ghg(bf i bg`bg` 8 fZm^kbZe\`YeeYk bg \ en ] ^ ] bg jnZebmr bg mhma^\ZmZeh`n^h_fZm^kbZe\`YeeYk*B^g\^ma^k^ ZefZm^kbZe \`Yee\qYlYfY#H h l )-' ,/(-3$ \`YeeYkZl pêe Zl lhf ^h_ma^bkfh]Zebmb^ l Zg ] \ a ZkZ\ m^kblmb\ l Zk^ Zee ; f hg` ma^ lbqm^^gfZm^kbZe \`YeeYkmaZm\hf ^ng] ^k\`Yee\qYlYfY ik^l^gm^] ng] ^kma^\hffhg]^lb`gZmbh g h_jåhY)\ ` Ye e Y#f Zm^kbZe_Z\ mhkl$) hger _bo ^ \Zg [^ mkZ\ ^ ] mh ma^ Jãeb kmllYk* Na ^l ^ Zk^ ma^ pZm^k(ê^f ^gm Qa^g2D6B:2=4 =ECD6BC

=B; JN?L ,0 pZrh_\hglm^ eeZmbh g l Zkhng] ma^fZgrdbg]lh_\hgl\bhnlg^ll); lbfbeZk lbmnZmbh g h[ mZbg l bg ma^lia^k^h_fZmm^kZl pêe'bg paZmpâZo^]^l\kb[^] D9 6 >2D6B:2=4 =ECD6BC Zl maîkbg\bie^ h_ihlbmbh g Ze bg l ^ i ZkZ[ bebmr) ;\\hk]bg`mhmabl ikbg\bie^ ma^_h n k`k^ZmfZm^kbZeê^f ^gml Zg ] _hnkh_ma^]î^g]^gm'gZf êr \hehnk' Na ^ ma^hkr h_fZm^kbZe \enlm^kl $jåhY)cYdÖhY%( pab\a bl ma^ Na ^kZoã] Z lf êe'mZl m^'Zg ] gnmkbmbo ^ ^ll^g\^Zk^ g^\ ^llZkber \h(^qblm^gmbg ma^l^gl^ o^klbhgh_Zmhf blf 'aZlZiiZk^gmer ghZg m^\ ^] ^gmablmhkr bg ma^[ hhdlh_ maZmma^rZep Zr l Zkbl ^ mh` ^ma^k'^qblmmh` ^ma^k'Zg ] \^Zl^mh` ^ma^k'[^lb]^l ma^;[ab]aZffZ JbmZd Z' Zemahn` abml [Zlb\ ikbg\bie^l \Zg h_\hnkl^[^ [^bgìhlbmbhgZeer bg l ^ i ZkZ[ e^ bg ma^l^gl^maZmma^r\ Zgghm[^lîZkZm^] mkZ\ ^ ] mhma^f ) Na ^ Pakm\\àeY__YZg ] Jãeb \hf f ^gmZkb^l l^^f mh[^ _kh f hg^Zg h ma^k)"% _Zbker Z\ j n Zbg m^] pbmama^ma^hkr' [^\Znl^ p^_bg ] bg ma^f Zgnf [ ^kh_ m^\ agb\Zem^kf l k^ eZmbg ` mhbm)Bhp ô^k'bm bl bg ma^ln[(\hf f ^gmZkb^l Zg ] C_ma^l^^bàmZk^ ]^l\kb[^]Zl ihlbmbh g Zeer bg l ^ i ZkZ[ e^ ' maZm]h^lghmf^Zg ma^;[ab]aZffZ\hf i^g]bnf lmaZmp^ `^mZ_n eer _e^]`^]o^klbhgh_#a ^ maZmma^hma^kfZm^kbZe\`YeeYkZk^ lîZkZ[e^_kh f ma^fZm^kbZe\`YeeYk ma^hkr)CmaZlbml \ hngm^ki Zkmbg ma^MZ ko ã l mbo ã ] Z;[ab]aZkfZZl ma^ma^hkr mh` ^ma^kpbmapab\ama^rZkbl ^ )Na ^gparhger ma^_h n k`k^Zmê^f ^gml Zg ] h_Zmhf lahYj Ye Öãm%*Na ^k^ _^ k^ g \ ^ bg ma^&;Zà\`Yje Y)GY`Öna``ÖkÖ) _h n kmri^lh_]î^g]^gmfZmm^kZk^ ]^l\kb[^]Zl ihlbmbh g Zeer bg l ^ i ZkZ[ e^ : ÅÖklj Ymhmaôb^p l^qi k^ll^] [r\ê^[kZm^] Y[\ j qYkhgma^jn^lmbh g pa^ma^k Cmbl [^\Znl^ma^l^^bàmfZm^kbZe \`YeeYk Zk^ g^\^llZkber _hng] bg Zee Zmhf l \hf ^ bg \hgmZ\ mhkghm lahpl maZm[r bml mbf ^ ma^ Zmhf b\ ma^hkr bg l mZg \ ^ l h_fZmm^k'pa^ma^kma^r^qblmZl iZkmh_ma^\hf ie^qmaZmfZd^l aZ][^\hf ^pêe^l mZ[ ebl a ^ ] pbmabgma^MZ ko ã l mbo ã ] Z;[ab]aZkfZ)"Cl ma^ ma^bg]bob]nZeebo bg ` [^bg`'hkpa^ma^kma^r^qblmhnmlb]^h_bm)Na îk^l^g\^ Na ^kZoã] Zma^hkrma^gZg Z] h i mbh g _kh f ma^MZ ko ã l mbo ã ] Z;[ab]aZkfZ: h_hg^g^\^llZkberbf i eb^ l maîk^l^g\^h_ma^hma^klô^g)Hhg^h_ma^f Na bl bl Zjn^lmbh g maZm\ Zgghm[^Zg lp ^k^] lZmbl _Z\ mhkber [^\Znl^p^\ Zgghm \ZgZkbl ^ pbmahnmma^\ hg\ nkk^gmZkbl bg ` h_ma^hma^klô^g)Cgmabll^gl^ Zl \ ^ kmZbg ahp fn\ah_ma^Na ^kZoã] Z;[ab]aZffZpZl]ôêhi^]bg ma^ ma^r]hghm^qblmbg bl h eZmbhg _kh f hg^Zg h ma^k);emahn` ama^r ^qblmmh` ^ma^k Page 43 ghp ghg(^qmZg mMbkg a ZeZ\hf f ^gmZkb^ l [^_hk^ma^rp^k^mkZg l eZm^] bg mh ma^bkk^ eZmbo ^ ihlbmbh g bl ghmhg^ h_cn q mZi h l bmbhg5 ma^r ]hghm^qblm lb]^ Jãeb[r;\ZkbrZ2D6B:2=4 =ECD6BC )'. )'/ (,%D9 6 >2D6B:2=4 =ECD6BC

ê^f ^gml Zg ] _hnkmri^l h_ma^]î^g]^gmfZmm^k' gZf êr \hehnk' lf êe' Zk^ \Zee^]lhhgZ\\ hngmh_ma^bg m^glbmr h_^Z\a`k^ZmfZm^kbZeê^f ^gmbg mZl m^' Zg ] gnmkbmbo ^ ^l l ^g\ ^) Na ^ iZllZ`^ \ hg\ en]^l maZm paZm bl \Zee^] ma^f )Hhp 'Zl pâZo^Zek^ Z] r ghm^] 'Z\ \ h k] bg ` mhmaîkbg\bie^h_ihlbmbhgZe a^Z](aZbk bl ' bg m^kf l h_ma^ \ ` Ye e Y)Yf YRqkak( }Z f^k^ \enlm^kh_^bàm bg l ^ i ZkZ[ bebmr ma^_hnk`k^ZmfZm^kbZeê^f ^gml Zg ] _h n kh_ma^]î^g]^gm \`YeeYkz$Yll` Y)\ ` Ye e Y)cYdÖhY)e YllY%: #\hehnk' l f ^ ee' mZl m^' Zg ] gnmkbmbo ^ ^ll^g\ ^$ Zk^ g^\^llZkber \h(^qblm^gm ( Zg ] ihlbmbh g Zeer bg l ^ i ZkZ[ e^ ) Cm _h eeh p l ma^g maZm mahl^ \ hf i hg^gml h_ Na ^ l^\ hg] iZllZ`^m^ eel nl Zg h ma^kpZr h_\hglb]^kbg`ma^fZmm^kmaZm maânf Zg[h]r'pab\a'[^\Znl^h_ma^bg m^gl bmr h_ma^^Zkma(ê^f ^gmZk^ ^gm^kl bg mhma^\hf ihlbmbh g h_ma^[h]r5}Cgmabl[h]rma^^Zkma(ê^f ^gm \ hgo^gmbhgZeer \Zee^]^Zkma(ê^f ^gm'\ hglblmh_ma^lê_(lZf ^^bàmfZm^kbZe mZd ^ g Zl k^ ] n \ ^ ] mh_bg ^ ]nlmZg ] ihng]^]mhma^lbs^h_Zmhf l$h Y j Y e Öã m% \`YeeYk*Na^k^_hk^pa^ga^Z](aZbk'[h]ber(aZbk'^m\)'Zk^ k^ ] n \ ^ ] mhma^ fbàmZf hngmmhZg Zo ^ kZ` ^ ãhêZ(f ^Zlnk^_n ee' Zg ] maZmbl aê]mh` ^ma^k lbs^h_Zmhf l'^Z\aZmhf bg mnkglahne] \hglblmh_ma^lZf ^^bàmbglî ZkZ[e^ [rma^pZm^k(ê^f ^gmf^ZlnkbgàZe_Zl fn\a~)v fZm^kbZe\`YeeYk*Na nl paZmma^Pakm\\àeY__Y\ZeelhYjYe Öãm#Zmhf $ mnkgl hnm mh [^ Zg Z` ` k^ ` Zm^ h_ ^bàm fZm^kbZe \`YeeYk* Cm bl ^qZ\mer Cmpbee[^l^^gmaZmma^^bàmbm^f l f^gmbhg^] bg ma ^_bkl miZllZ`^Zk^ ma^ b] ^ g mb\ ZepbmacYaÖhY(pa^gma^m^kf bl ng] ^klmhh] bg bml m^\ agb\Zel^gl^ ^bàm} bg l ^ i ZkZ[ e^ l ~ maZm p^ aZo^ [^^g ]bl\nllbg`) Cm pbee Zel h [^ l^^g mhf^Zgma^lf Zee^lm\enlm^kh_fZm^kbZe\`YeeYk* maZmma^m^kf nl^] mh^f [ kZ\^Zeema^^b` ambm^f l bg ma^l^gl^h_Z`khni bl cYdÖhY*Hhp bg ma^;[ab]aZffZln[(\hf f ^gmZkb^l pa^k^p^`^mma^ Na nl _h k ma^ Na ^kZoã] Z ;[ab]aZffZ' ma^ nembf Zm^ ngbm h_ fZmm^k bl ma^hkrh_fZm^kbZe\enlm^klbg bml ]ôêhi^]_h kf ma^m^kf nl^] mh]^lb`gZm^ ghm Z ngbmZkr \`YeeY [nm Z \hee^\mbh g h_ ngbmZkr \`YeeYk* Cg ma^ ma^l f Zee^ l mngbmh_fZmm^kbl cYdÖhY: Bhp ô^k'p^\ ZgghmlZrmaZmbg ma^ Pakm\\àeY__Y pa^k^ p^ _bg ] ma^ ma^hkr bg mkh ] n \ ^ ] _h kma^ _bkl mmbf ^ ' Pakm\\àeY__YiZllZ`^'mhh'ma^m^kf cYaÖhYbl nl^] bg mabllZf ^m^\ agb\Ze bm bl \Zee^] hYjYe Öãm #Zmhf $) Qa^k^Zl bg ma^ ln[(\hf f ^gmZkb^l Zg ] l^gl^)QaZmbmlZrlbl maZma^Z](aZbk'_h kbg l mZg \ ^ ' bl Z\enlm^ k*\ h ee^ \ mbh g ;[ab]aZffZ\hf i^g]bnf lpa^k^p^`^mma^ma^hkrbg bml _n eer _e^ ] ` ^ ] Page 44 h_^bàm#mri^l$h_\`YeeYk*C_ bmaZ] nl^] ma^m^kf bg bml m^\ agb\Zel^gl^' o^klbhg' ma^ m^kf nl^] bl cYaÖhY #\ en l m^k$)~ Na ^ _bkl m m^kf lahp l maZm ma^gbmp hne] aZo^lZb]maZma^Z](aZbkbl Zg ^ghkf hnlgnf [ ^kh_cYaÖhYk( bm bl ma^ lf Zee^lm ngbm h_fZmm^k) Na ^ l^\hg] m^kf lahpl maZm Zemahn` a ^Z\a\hglblmbg ` h_^bàm\`YeeYk*Na ^m^kf lahne] h\ \ nkbg maîenkZeZg ] bm bl ma^ lf Zee^lm ngbm h_fZmm^k' bg ma^ _bg Ze Zg Zer l bl ' bm bl Z ` khni h_ ghmbg ma^lbg`neZk)@hkbg bml m^\ agb\Zel^gl^cYaÖhYf^Zglma^lf Zee^lmngbm fZm^kbZe\`YeeYk(ZeeaZobg`ZlbfnemZg^hnlh kb` bg Zmbhg $]cmhhÖ\Y%Zg ] h_fZmm^kZg ] Zl ln\aa^Z](aZbklahne] \hglblmh_Zg ^ghkf hnlgnf [ ^kh_ Z lbfnemZg^hnl \^llZmbh g $] c Y ) f aj g \ ` Y % Zg ] manl Zee _h kf bg ` Z ngbmr) cYaÖhYk*QaZmmaîZllZ`^bg m^g] lmhk^ _^ kZk^ ma^^bàmdbg]lh_fZm^kbZe Np hhma^km^kf l nl^] mh ]^l\kb[^ma^ lf Zee^lmngbmh_fZmm^kZk^ haã\ Y \`YeeYkmaZm^gm^k bg mhbml \hf ihlbmbh g ) Na ^m^kf bl nl^] bg Z`^g^kZe #en f i $Zg ] j å h Y ) k Y e m\ Öq Y #\hf i hng] h_fZm^kbZe\`YeeYk%*Na ^r Zel h l^gl^'Zg ] ghmbg ma^m^\ agb\Zel^gl^)% lahp maZmma^lf Zee^lmngbmh_fZmm^kbl ZienkZebmr)

Igma^ hma^kaZg]' bm\Zg [^ l ahp gmaZm paZmma^ Pakm\\àeY__Y \Zeel Na ^[Zlb\ikbg\bie^[âbg]ma^\ hg\ î mbh g bl mabl5QaZmZk^ \Zee^]]î^g]^gm hYjYe Öãm #Zmhf $ bg ma^ l^\ hg] iZllZ`^ \ hkk^li hg] l mh cYaÖhY bg bml fZm^kbZe\`YeeYkZk^ Zep Zr l ]î^g]^gmhgma^`k^ZmfZm^kbZe\`YeeYk* m^\ agb\Zel^gl^);lpâZo^Zek^ Z] r lahp g'bg ma^Jãeb^q^` ^l bl ma^gZf ^l B^g\^ma^_h kf ^ k]hghmZkbl ^ bg ] ^ i ^ g ] ^ g mer h_maêZmm^k)Hhk\ZgZlbgè^ h_ma^_hnk`k^Zmê^f ^gml h_fZmm^kZk^ nl^] bg mph]blmbg \ ml^gl^l5hg^bg `k^ZmfZm^kbZe\`YeeYZkbl ^ bg ] ^ i ^ g ] ^ g mer h_ma^hma^kmak^^'Zg ] Zme^ Zl m ma^l^gl^h_\ a ZkZ\ m^kblmb\ $aYcc` YãY%Zg ] ma^hma^kbg ma^l^gl^h_bg m^gl bmr _h n kh_ma^]î^g]^gm'gZf êr \ hehnk'lf êe'mZl m^'Zg ] gnmkbmbo ^ ^ll^g\^) $mkkY\ Y%*Cgma^_bkl ml^gl^}^Zkma(ê^f ^gm~f^Zgl}lheb]bmr~$c Y c c ` YdYl l Y%7 Na nl ghg^ h_ma^ ^b` a m fZm^kbZe \`YeeYk( pa^ma^k ma^r Zk^ ma^ _hnk bg ma^l^\ hg] bmf^Zgl}p aZmbl lheb]~$cYcc` YdY%*@hkpaZmô^kfZm^kbZe `k^Zmê^f ^gml hkpaZmbl ]î^g]^gmhgma^f ' \ZgaZo^Zg bg ] ^ i ^ g ] ^ g m' Z` ` k^ ` Zm^ pa^k^bg ma^ \aZkZ\m^kblmb\ h_lheb]bmr bl fhk^ bg m^gl^ bl Zel h bl h eZm^] ^qblm^g\ ^)Na ^r Zep Zr l Zg ] g^\^llZkberZkbl ^ [rpZrh_`khnil)x \Zee^] ^Zkma(ê^f ^gm' Zemahn` a bg _Z\ m bm \hglblml h_ Zee ma^ _hnk `k^Zm = hgl^j n^gmer pa^g Z `bo^g bg l mZg \ ^ h_ fZmm^k' lZr' Z ib^\^ h_ lmhg^' fZm^kbZeê^f ^gml Zg ] ma^bk\ hg\ hf bmZg ml) bl k^ ] n \ ^ ] mh l f Zee^ k ib^\^l | paZmô^k [^ ma^ gnf [ ^k h_ib^\^l Zg ] paZmô^k[^ma^lbs^h_^Z\aib^\^| ma^_Z\ mk^ f Zbg l maZm^Z\ah_ma^f Cmpbee[^ghmb\ ^ ] maZmpa^gma^Pakm\\àeY__Yk^ _^ kl mhma^Zmhf bsZmbh g bl Z`khnih_fZm^kbZe\`YeeYk*Na ^lf Zee^lmngbmh_fZmm^k'pa^ma^kp^ h_ma^^Zkma(\e^f ^gmbmnl^lma^m^kf bg ma^l^\ hg] l^gl^) Cgihbgmh__Z\ m' \ZeCbmhYjYe Öãm#Zmhf $'haã\ Y#en f i $' cYaÖhY#\ en l m^k$hkj å h Y ) k Y e m\ Öq Y Zmma^[^`bggbg`h_maîZllZ`^bmbl lZb]maZma\Z](aZbk'[h]ber(aZbk'^m\)' #\hf i hng] h_fZm^kbZe\`YeeYk%(bl gh^q\ îmbh g mhmabl_ng]Zf ^gmZeeZp ) Zk^ }^Zkma~Zg ] maZm[ ehh]'fn\nl'^m\)'Zk^ }p Zm^k 'eebl Zel h lZb]maZmeeb^ r (,%D9 6 >2D6B:2=4=ECD6BC )'0 )(' (,%D9 6 >2D6B:2=4 =ECD6BC

Cg ma^ MZko ã l mbo ã ] Z ;[ab]aZkfZ ma^ ma^hkr h_ Zmhf l $hYj Ye Öãm% mZd ^ l Zlbgè^ngbmZkr fZm^kbZe\`YjeY(lhlf ZeemaZmbmaZlghliZmbZe] bf ^glbhgl)x Z] b__^ k^ g m_h kf ); ]^l\kbimbo ^ ]^_bgbmbh g h_ma^Zmhf '`bo^gbg ma^=abg^l^ @hkma^Na ^kZoã] Zma^Zmhf bl Zg Z` ` k^ ` Zm^h_Zgnf [ ^kh_ngbmZkr fZm^kbZe o^klbhg h_ma^ &; Z` a\ ` Yj e Y)G Y` ÖnaZ`ÖkÖ)ÅÖklj Y( Zg ] Zl mkZg l eZm^] [r \`YeeYk* Na bl bl par bmbl ]^l\kb[^]ghmhger Zl Zmhf $hYj Ye Öãm% [nm P^g^kZ[eâZff Zchmbbg ablMYj nÖklanÖ\ Y;Zà\`YjeY(bl Zl _h eeh p l 5 Zel h Zl Ä\enlm^kh_fZm^kbZe\`YeeYk|$jåhY)cYaÖhY%*Cmmanl\ hkk^li hg] l' ( ghmmhma^Zmhf h_ma^MZ ko ã l mbo ã ] Z;[ab]aZkfZ'[nmmhpaZmbm\Zeelma^ ;gZmhf $hYj Ye Öãm% bl ma^lf Zee^lmjåhY* Cm\ Zgghm[^\nm' [khd^g' h\ mni e^Z` ` k^ ` Zm^) Na ^Na ^kZoã] Zm^kf maZm\ hkk^li hg] lmhma^Zmhf h_ i^g^mkZm^] 6bm\ Zgghm[^mZd ^ g ni 'Z[Zg]hg^] 'kb]]^ghg'lmî i ^] hg' lmkn \ d hk]kZ``^])Cmbl g^bma^keh g ` ghklahkm'ljnZk^ghkkhng]'k^ ` n eZk ma^MZ ko ã l mbo ã ] Zbl cYdÖhYf _Y(b) ^ ) ' ma^\hglmbmn^gmh_ZcYdÖhY* ghkbkk^ ` n eZk' \ hgo^qghk\ hg\ eZo^) CmaZl ghlf Zee^kiZkml6 bm\ Zgghm [^ ]^\hf ihl^]' \ Zgghm[^ l^^g' a^Zk]' l f ^ ee^ ] ' mhn\ a^] ) Cmbl manl Na ^ MZ ko ã l mbo ã ] bg l Å Zmhf b\ ma^hkr' bm fZr [^ ghm^] a^k^' \Zf^ bg _h k maZmma^hYjYeÖãmbl lZb]mh[^ma^_bg ^ l m$kYj nY)kåcke Y%h_ZeejåhYk* \kbmb\ bl f hg ma^ iZkm h_ma^ MZn mkã g mbd Zl ) QaZm fZ]^ ma^ MZ n mkã g mbd Zl ))) Mô^g h_ma^l^hYjYe Öãm)k \hglmbmnm^ Zg Yãm* *** Mô^g Yãm)k ch bg bl l n ^ pbmama^ MZ ko ã l mbo ã ] Z\ hg\ î mbh g h_ma^Zmhf pZl maZmbmpZl \ hglmbmnm^Zl Öe j Y ) j Y bY k ****Mô^glÖe j Y)j YbYk)k\ hglmbmnm^Zg Yh)j YbYk* lhnàm mh [^ ]^_bg^]Zl ] ôhb] h_iZkml $f ajYnYqYnYl% Zg ] ^q^f i m_kh f *** Mô^g Yh)j YbYk)k \hglmbmnm^ Z kYkY)j YbYk* *** Mô^g kYkY)j YbYk)k k^ l bl mZg \ ^ *bf i ^ g ^ mkZ[ bebmr $h j Y l a_ ` Öl Y %(pab\abl ma^] ^_bgbg` \aZkZ\m^kblmb\ \ hglmbmnm^ Zg ]\ YcY)j YbYk* *** Mô^g ]\ YcY)jYbYk)k \hglmbmnm^ Z _g) h_ fZmm^k) ;\\hk]bg` mh ma^ ; Zà\`Yje YcgÇYnqÖc`qÖ ma^ l^\hg] jYbYk****Mô^g_g)jYbYk)k\hglmbmnm^ZnÖlÖq Y f Y ) j Y bY k | Ubg mablpZr' \ a ZkZ\ m^kblmb\ bl Zeh ` b\ Ze\hkh eeZkr _kh f ma^_bkl m)Qa^gma^k^Zk^ ghiZkml' ma^paheîarlb\Zengbo^kl^bl \hf ihl^]W)~ ma^k^\ Zgghm[^bf i ^ g ^ mkZ[ bebmr*k^lblmZg \ ^ )x Nhma^h[ c^\ mbh g maZmb_ma^ Zmhf bl h_mablgZmnk^'bm^l \ Zi ^l ma^]^_bgbmbh g h_fZmm^k'ma^MZko ã l mbo ã ] bg l Qabe^ mabl }] h\ mkbg ^ h_ lô^g(_he] bg \ k^ f ^ g mZe Zmhf b\ Z``k^`Zmbhg~ bl k^ i er 5=^kmZbg er ma^Zmhf bl ^q^f i m_kh f k^ l bl mZg \ ^ *bf i ^ g ^ mkZ[ bebmr6[nm k^ mZbg ^ ] bg eZm^kphkdl' ma^r`bo^fhk^ln\\bg\m]^_bgbmbhglh_ma^Zmhf ) fZmm^kbg ma^_h kf h_Zg Zmhf gô^k^qbl ml bg ZlmZm^h_bl h eZmbhg 6pa^gbmbl Page 45 Q^`bo^[êhpma^]^_bgbmbh g `bo^g[r;\ãkrZMZkgàZ[aZ]kZ'Z\ê^[kbmr bg ZlmZm^h_Z` ` eh f ^ kZmbh g ' bmbl lnl\îmb[ e^ mh]blbgm^` kZmbh g Zg ] k^ l bl mZg \ ^ )"% h_ma^PZb[aãlbdZl\ ahhe'Zl mkZg l eZm^] [rP ^g^kZ[eâZff Zchmb _kh f ma^=abg^lô^klbhgh_ma^&H q Öq Öf mk Öj Y 6 2D6B:2=4=ECD6BC )(( )() (,%D9 6 >2D6B:2=4 =ECD6BC

Cmbl lniihl^]#[ r ma^g^h(MZko ã l mbo ã ] bg l $maZmma^\hf [bgZmbh g h_Zmhf l MZ ko ã l mbo ã ] Z;[ab]aZkfZ' mhh' Z` k^ ^ l ) Na ^Jãeb \hf f ^gmZmhklh[ l^ko^ mZd ^ l ieZ\^bg ln\aZpZrmaZmlbq]b__^k^gmZmhf lh\ \ ni r lbq]b__^k^gmihbgml maZm Zemahn` a bm bl ihllb[e^' _h k ma^ lZd^ h_] ^_bgbg` ma^ bg]bob]nZmbg ` bg li Z\^| ^Zlm'p^lm'ghkma'lhnma'Z[ho^' Zg ] [êhp)Na bl ikbg\bie^h_ \ a ZkZ\ m^kblmb\ l $dYcc` YãY%(mhli^Zdh_\hehnk'mZl m^'lf êe'^m\)'Zl lîZkZm^ Zmhf b\ Z` ` k^ ` Zmbh g \Zkkb^lpbmabmma^bf i eb\ Zmbh g maZmma^Zmhf aZlZme^ Zl m \`YeeYk r^m ihlbmbhgZeer ma^r Zk^ ghm lîZkZ[e^ _kh f hg^ Zg h ma^kk lbqlb]^l)Igma^hma^kaZg]'b_bmp^k^\hgm^g] ^] maZmmaêh \ n l h\ \ ni b^] =hehnk'mZl m^'^m\)'lhknglma^Zk` n f ^ g m'\ Zgghm[^]bll^\m^] Zg ] lîZkZm^] [rhg^Zmhf bl \hffhgmhZeema^lbq'ma^gma^Zmhf [^bg`] ôhb] h_iZkml ebd ^ iZkmb\ e^ l h_lZg])~Na ^\hehnkh_ma^f Zg`h'_h kbg l mZg \ ^ ' \ Zgghm[^ Zg ] ^q^f i m _kh f k^lblmZg \ ^ *bf i ^ g ^ mkZ[ bebmr' Zee ma^ lbq p hne] \hZe^l\^ lîZkZm^] _kh f bml aZk]g^ll#^ Zkma(ê^f ^gm$hk_kh f bml mZl m^)Na bl lbmnZmbh g bg mhhg^'ma^] b__^ k^ g \ ^ [^mp^^gma^fZ`gbmn] ^ h_hg^Zmhf Zg ] maZmh_ bl ^j nZeer mkn ^ h_ma^\ hglmbmn^gml h_ZjåhY)cYaÖhYZl pêe)B^g\^ma^k^bl ma^lbqphne]oZgbla| ZlbmnZmbh g pab\aphne]e^ Z] mhmaô^kr \heeZil^ ghg^\^llbmr'hma^kmaZgeh ` b\ Ze' mhihlmneZm^ma^\ hglmbmn^gm$cYdÖhYf _Y% h_ma^ma^hkrh_Zmhf l)%% Zl ma^lf Zee^lmh_Zee$kYZZY)hYj aqYf lae Y%*

Na nl ma^2D6B:2=4 =ECD6BC )(* )(+ (,%D9 6 >2D6B:2=4 =ECD6BC

Q^_bg ] lbfbeZkmZ[ e^ l ik^l^gm^] [rhma^kl\ ahhelh_2D6B:2=4 =ECD6BC )(, )(- (,%D9 6 >2D6B:2=4=ECD6BC

Na ^_bkl mZem^kgZmbo ^ bl mh Zllnf ^maZmma^\hglmbmn^gml h_ZjåhY)cYaÖhY Na ^k^Zk^ bg Zee lô^gm^^g] b__^ k^ g mdbg]l h_jåhY)cYaÖhY* Na ^ l f Zee^ l m Zk^ lîZkZm^] [rma^]êbfbmbg ` liZ\^)Cgln\aZlbmnZmbh g ma^lîZkZm^g^ll bl Zg h\ mZ] \hglblmbg ` h_ma^ _h n k `k^Zm fZm^kbZe ê^f ^gml Zg ] _h n k h_ Zg ] bg ] ^ i ^ g ] ^ g \ ^ h_^Z\a jåhY)cYaÖhY phne] oZgbla' ^lmZ[ ebl a bg ` ma^ ma^ ]î^g]^gm \Zm^` hkr' gZf êr' \hehnk' mZl m^' h] hnk' Zg ] gnmkbf ^ g m) lîZkZm^g^l l Zg ] bg ] ^ i ^ g ] ^ g \ ^ h_^Z\ah_ma^\hglmbmn^gml h_ma^j åhY)cYaÖhY* Na bl \hee^\mbh g h_fZm^kbZe\`YeeYk(\Zee^]}ma^[Zk^h\ mZ] ~$km\ \ ` Yll` YcY%( ) Na ^nembf Zm^ ngbmh_fZmm^kma^gphne][^ ma ^ \hglmbmn^gm $cYdÖhYf _Y%( \ hkk^li hg] lmhma^lf Zee^lmZ` ` k^ ` Zm^(Zmhf $kYjã_` ÖlY)hYjYe Öãm%h_ma^ Zg ] ghmma^ Z` ` k^ ` Zm^ $jåhY)cYaÖhY%* @hkma^ k^Zlhgl pâZo^ Zek^ Z] r MZ ko ã l mbo ã ] bg l ' [nm _h k mph ]b__^k^g\^l5 @bkl mer ' bg ieZ\^ h_gnmkbf ^ g m' ` bo^g'ma^Na ^kZoã] bgl Zk^ ghmi kî Zk^] mhZ\ \ ^ i m ln\aZ\ hg\ enlbhg'_h k ma^MZ k o ã l mbo ã ] bg ebl m\hgmZbg l ma^mZg`b[e^)Na ^]b__^k^g\^bl ngZohb]Z[e^) Zemahn` abmbl eh ` b\ Zeer mkn ^ maZm^Z\ah_ma^\hglmbmn^gml lahne] [^lf Zee^k ;\\hk]bg` mh ma^ Na ^kZoã] bgl ' ma^ mZg`b[e^ bg \ en ] ^ l mak^^ h_ma^ `k^Zm maZgma^bk\hf [bgZmbhg'bg Z\ mnZe_Z\ mma^bkihlbmbh g pbmabgma^\hf [bgZmbh g ê^f ^gml h_fZmm^k)B^g\^_kh f maîhbgmh_ob^p h_ma^Na ^kZoã] Z'bmbl bl hg^h_ihlbmbh g Zebg l ^ i ZkZ[ bebmr) ghm g^\ ^llZkr mh k^ i ^ Zm ma^ mZg`b[e^ [^\Znl^ bm bl Zek^ Z] r k^ i k^ l ^ g m^] [r ma^ ^gnf ^kZmbh g h_ma^ `k^Zm ê^f ^gml h_ fZmm^k) ;\\hk]bg` mh ma^ Na ^ l^\hg] Zem^kgZmbo ^ bl mh Zllnf ^maZmma^k^ bl gh li Z\^[^mp ^^gmph MZ ko ã l mbo ã ] bg l ' ma^ mZg`b[e^ bg \ en ] ^ l }ma^ ikbfZkr mZg`b[e^~ $Z ` å l Y ) jåhY)cYdÖhYk*Mn\ aZg Zl l n f i mbh g f^ZglmaZmma^\aZkZ\m^kblmb\ h_ihlbmbhgZe khjYjaYnqY%( b) ^ ) ' ma^ _hnk `k^Zm fZm^kbZe ê^f ^gml Zg ] }ma^ l^\ hg] Zkr bg l ^ i ZkZ[ bebmr' pab\a Zi i eb^ l hger mhma^\hglmbmn^gml h_Z j åhY)cYaÖhY( mZg`b[e^~ $Z` YmlacY)khj YklYnqY%* Cm bl bg hk]^k mh k^ i k^ l ^ g m ma^ eZmm^k' aZlmh[^^qm^g] ^] mhma^mphjåhY)cYdÖhYkZl pêe)Cgln\aZlbmnZmbh g ma^ ma^ lh(\Zee^]l^\ hg] Zkr mZg ` b[ e^ ' ma Zmma^mZg`b[e^bl k^ i ^ Zm^] 'Zemahn` a lîZkZm^g^l l h_^Z\ajåhY)cYaÖhYp hne] oZgblaZg ] [hma p hne] \hf [bg^ hg^Zl i ^ \ mh_bmbl kî k^l^gm^] [rma^_h n k`k^ZmfZm^kbZeê^f ^gml); lbfbeZk mh_h kf Z[b``^kj åhY)cYaÖhY*| C_ maîkbg\bie^\hne][^^qm^g] ^] mhmph lbmnZmbh g bl k^lihglb[e^_h kma^bg \ en l bh g h_gnmkbf ^ g mbg ma^Na ^kZoã] Zebl m) jåhY)cYdÖhYk(ma^gbm\hne]Zel h [^^qm^g] ^] mhmak^^hkfhk^Zg ] lhma^ ;lpâZo^ghm^] 'pabe^ma^Na ^kZoã] bgl ihlmneZm^gnmkbf ^ g mZl ZlîZkZm^ ikh\^ll \hne][^ bg ] ^ _bg bmêr ^qm^g]^]) C_ Z`bo^g ib^\^ h_lmhg^' e^ mnl fZm^kbZe\`YeeY(ma^MZ ko ã l mbo ã ] bg l \hglb]^kbmZl Z\hf [bgZmbh g h_mZl m^' Page 48 lZrari hma^mb\ Zeer ' bl \hf ihl^]h_hg^[beebhgj åhY)cYdÖhYk(ma^gmahl^ h] hnk'Zg ] ma^mZg`b[e^'pab\amak^^bm^f l h\ \ nkbg ma^bkebl m) [beebhg j åhY)cYdÖhYk p hne] [^\hf ^ hg^ [b` jåhY)cYaÖhY ik^\blêr Zl [b` Zl maZmib^\^ h_lmhg^) C_ maîb^\^ h_lmhg^ bl hg^ [b` jåhY)cYaÖhY( Na ^mphebl ml Zk^ manlkî k^l^gmZmbo ^ h_ma^lZf ^bm^f l ^q\ î m_h kma^_Z\ m ma^gZ\\hk]bg`mhma^ma^hkrh_ihlbmbhgZebg l ^ i ZkZ[ bebmr ghiZkmh_bm\Zg[^ maZmma^l^\hg]ZkrmZg`b[e^bl ghmkî k^l^gm^] bg maêbl mh_ma^Na ^kZoã] bgl ) lîZkZm^] )Na ^fhf^gmhg^[k^Zdlmaîb^\^h_lmhg^bg mhib^\^lma^gma^ Na bl bl [^\Znl^maêZmm^k]hghmZ] f bmmaZmZg r h_ma^]î^g]^gmfZm^kbZe ma^hkrbg jn^lmbh g ' mhh'lhmhlZr'[k^Zdlbg mhib^\^l)Mn\ aZg Zl l n f i mbh g \`YeeYk\hf ^ng] ^kma^h[ c^\ mh_mhn\ a) p hne] Zel h `hZ` Zbg l mmaôb^p h_ZienkZebmr h_j åhY)cYdÖhYkZg ] phne] Na ^ hma^k ] b__^ k^ g \ ^ bl fhk^ l b` g b_b\ Zg m) Cm bl Z MZ ko ã l mbo ã ] bg ikbg\bie^ k^ l n embg Zfhlmbf i kh [ Z[ e^ lbmnZmbh g ) @hkb_mph hkfhk^ jåhY)cYdÖhYk maZm^Z\a ]î^g]^gmfZm^kbZe\`YjeYaZl ZlîZkZm^ m^mkZ] h_ma^ `k^Zm \ hne] \hf [bg^mh _h kf Z[b``^k jåhY)cYaÖhY( ma^gmabl ikbg\bie^ \ hne] fZm^kbZe ê^f ^gml Zl bml lniihkm) Na hl ^ `k^Zm fZm^kbZe ê^f ^gml maZm [^^qm^g] ^] mh^f [ kZ\ ^ma^paheîarlb\Zephke]'k^ l n embg ` bg ZlbmnZmbh g l^ko^Zl Zlniihkm$\ kj Y qY %_h kZ`bo^g]î^g]^gm' lZr'\ hehnk' ]hghmZm pa^k^ma^paheîarlb\Zephke]p hne] [^\hf ^hg^fbàmr jåhY)cYaÖhY* ma^ lZf ^mbf ^ l^ko^Zl Zlniihkm_h kZghma^k' lZr' lf êe)%%B^g\^'Zl ma^ ; Z` a\ ` Yj e YcgkYZ` \ kqYkb` a mer ihbgml hnm'ma^ lf Zee^lmZ` ` k^ ` Zm^(Zmhf Cgmabl\ hgg^\ mbhg'bmbl bg m^k^lmbg ` mhk^ \ Zeea^k^maZmhg^h_ma^Zk` n f ^ g ml $kYjã_` ÖlY)hYjYe Öãm% lahne]\ hglblm h_' ghm^bàm' [nm mp^gmr fZm^kbZe h_ma^MZ ko ã l mbo ã ] bg l mh]^gr \hgmZ\ m[^mp^^gZmhf lbl maZmb_mphh_ma^f \`YjeYk* Na ^MZ k o ã l mbo ã ] bg k^ i er bl maZmma^gZmnk^$bÖl a%h_^Z\ah_ma^ mhn\ abg ma^bkmhmZebmr'ma^Zmhf [^bg`ghg(k^lblmZg mZg ] ] ôhb] h_iZkml' m^mkZ] h_ma^`k^ZmfZm^kbZeê^f ^gml maZmlniihkmma^]î^g]^gmfZm^kbZe Zeema^ Zmhf l p hne] \hZe^l\^ bg mh hg^' ma^ paheîarlb\Ze phke] phne] \`YjeYk k^ f Zbg l ma^ lZf ^ Zg ] maZm ma ^ k^ _h k^ ma^k^ bl gh Zghf Zer bg \hZe^l\^ bg mh hg^ Zmhf ' lh lf Zee maZm gh liZmbZe ] bf ^glbhgl \hne] [^ \ hngmbg ` ma^f Zl _h n k' Zemahnàma^k^Zk^ _hnkh_^Z\amri^)%v Cg\ hgmkZl m' ik^]b\Zm^] h_bm)Na ^h[ c^\ mbh g h_ma ^Na ^kZoã] bgl 'pa^gbmlbf i eb\ Zmbh g l ma^ Na ^kZoã] bgl [êbô^ maZm ma^ _hnk `k^Zm fZm^kbZe ê^f ^gml h_ ma^ Zk^ _n eer ng_he]^] 'bl maZmb_j åhY)cYdÖhYk\ hne] mhn\ a^Z\ahma^kma^pahe^ [Zlb\h\ mZ] $km\\`Yll`YcY%Zk^ma^\hf f hglniihkm$]cY)f akkYqY%h_ma^ iarlb\Ze phke] p hne] [^\hf ^ hg^ ^ghkf hnl j åhY)cYaÖhY( ik^\blêr Zl ]î^g]^gmfZm^kbZe\`YeeYk*| [b` Zl ma^ iarlb\Ze phke]) Na ^ MZ ko ã l mbo ã ] bg h[ c^\ mbh g bl maZmma^ phke] p hne] [^k^ ] n \ ^ ] mhZg Zmhf 'lhlf Zee maZmbmaZl ghliZmbZe ] bf ^glbhgl6 Na ^l ^' ma^g' Zk\ ma^ mph fZbg ]b__^k^g\^l [^mp^^g ma^ [Zlb\ h\ mZ] ma^Na ^kZoã] bgh[ c^\ mbh g bl maZmma^Zmhf $jåhY)cYaÖhY%p hne] [^bbbeeZm\]eh $km\ \ ` Yll` YcY% h_ ma^ Na ^kZoã] bgl Zg ] ma^ h\ mnie^ Z``k^`Zm^ Zmhf ma^lbs^h_ma^phke]| mphlbmnZmbh g l ebm^kZeer pbeaZphke]h_] be_^k^g\ ^) $k Y ã a_ ` ÖdY ) h Y j Y e Öã m%h_eeb^ MZko ã l mbo ã ] bg l ) (,%D9 6 >2D6B:2=4 =ECD6BC )(. )(/ (,%D9 6 >2D6B:2=4 =ECD6BC

Na ^k^ f Zbg bg ` lbqm^^gj åhY)cYdÖhYk Zk^ _h kf ^ ] Z\ \ h k] bg ` mhma^ lZf ^ gh i h l l b[ bebmr h_ \ hg_nlbhg $kY f c Y j Y % [^mp^^g ma^ l^gl^(hk`Zgl Zl ikbg\bie^ Zl Z] h i m^] [r ma^ MZ k o ã l mbo ã ] bg l bg _h kf bg ` ma^ kYj ã_` ÖlY) ma^r Zk^ lZb]mh]b__^k_kh f ^Z\ahma^kbg k^ l i ^ \ mh_ma^bk\aZkZ\m^kblmb\ hYjYe Öãmk hma^kmaZgma^h\ mZ] ) Na ^ #^ b` a m$ bm^f l h_ma^h\ mZ] Zk^ ma^ $dYcc` YãY%(_ng\mbh g $j YkY%(Zg ] fZgb_^lmZmbh g $h Y [ [ mh Y l l ` Öf Y %*Qarma^ [Zlb\ fZm^kbZe \`YeeYk7 ma^r Zk^ ik^l^gm bg ô^kr bg l mZg \ ^ h_fZmm^k) MZ k o ã l mbo ã ] bg l ' ngebd^ma^Na ^kZoã] bgl ' ]hghmbg \ en ] ^ ban al ] f \ j aq Y bg ma^ Na^k^_hk^' bg Zee ma^cYdÖhYk ma^l^^bàmfZm^kbZe \`YeeYk Zk^ ik^l^gm k]f k])gj_Yf )kYjã_` ÖlYk(bl ng] ^klmZg]Z[e^)@hk'Zl lmZm^] ^ Zkeb^ k' ma^raZo^ Zl ma^bk[Zlbl)Na ^hma^kj åhY)cYdÖhYkZk^ _h kf ^ ] [rZ]]bg`hg^hkfhk^' k^ \ h ` g bs ^ ] hger hgôZkb^ mr h_ban al ] f \ j aq Y pab\abl bg \ en ] ^ ] bg ma^\Zm^` hkr Zl ma^ lbmnZmbh g ]^f Zg]l' h_ma^ k^ f Zbg bg ` fZm^kbZe\`YeeYk #8 mahl^ h_[allY)nahjYqmclY)kYekc\jYk* hma^kmaZgma^^bàmbg jn^lmbhg$mhma^[Zlb\h\ mZ] ) Mbg \ ^ ma^Na ^kZoã] bgl aZo^]^_bg^]ma^mph_Z\ n emb^ l h_l^q Zl lîZkZm^ Mbg \ ^ pâZo^Zek^ Z] r ^qZf bg^] Zeema^fZm^kbZe\`YeeYk(p^laZee\ hg_bg^ fZm^kbZe \`YeeYkkZma^kmaZg\ hg\ ^bobg` ma^f Zl iZkmh_ma^ hk`Zgh_ hnklêo^lmhlahp ahp ma^r^gm^kbg mhma^\hf ihlbmbh g h_ma^cYdÖhYk* mhn\ a'Zg ] lbg\^ma^raZoîhlmneZm^] maâ^Zkm([ Zl^Zl ma^l^Zmh_f^gmZe Z\ mbo bmr'ma^l^ma k^ ^ bm^f l'mhh'Zk^ ^qi eZbg^] [rpZrh_cYaÖhYk(mhpab\a H^qmmhma^[Zlb\h\ mZ] $km\ \ ` Yll` YcY%\hf ^l ma^ lhng] (ghgZ] $kY\\Y) \ hkk^li hg] bg` kYe _` ÖlY)hYj Ye ÖãmkZk^ ghm_h n g ] bg ma^MZko ã l mbo ã ] Z) fYnYcY%(pab\a'Z\ \ h k] bg ` mh[hma l\ahhel'bl _h kf ^ ] [rZ] ] bg ` lhng] mh Na ^ f^mah]h_ma^bk_h kf Zmbh g bl ebd ^ maZmh_ma^ l^gl^(hk`Zgl) Na Zm bl ma^[Zlb\h\ mZ] )"%Å mhlZr'hg^cYdÖhYf _Yh_al l ` af \ j aq Y #_Z\ n emr h__^f bgbgbmr$'hmjakaf\ jaqY #_Z\ n emr h_ f Zl \ n ebg bmr$' Zg ] `Y\YqY)nYll`m #a ^ Zkm([ Zl^$ bl Z] ] ^ ] mh ;l mh ma^ \hf ihlbmbh g h_ma^ _bo ^ l^gl^(hk`Zg cYdÖhYk hk kYe _` ÖlYk( bân al Y ) f Y n Y c Y * Na ^ k^ l n embg ` mak^^ ]^\Z]l Zk^ \Zee^] al l ` aZ ` Ön Y ) \ Y k Y c Y ma^mphl\ ahhel_h eeh p mphl eb` a mer ] b__^ k^ g mf^mah]l) #_^ f bg bg bmr(]^\Z]$'hme Z` ÖnY)\ YkYcY #f Zl \ n ebg bmr(]^\Z]$' Zg ] nYll` m) \YkYcY#[Zl^(]^\Z]$k^ l i ^ \ mbo ^ er ) v %

Page 49 ;\\hk]bg`mhma^MZ k o ã l mbo ã ] bg l ' h_ma^l^gl^(hk`Zglma^hk`Zgh_mhn\ a \hglblml h_ma^ fbgbfnf gnf [ ^k h_\jYnqY)hYjYe\fmk* Cm bl Z ghgZ] Na ^cYdÖhY` _Ykhkma^\hglmbmn^gml h_ma^cYaÖhYkpab\apâZo^\ hgl b]^k^] \hglblmbg ` h_ma^ [Zlb\ h\ mZ] Zg ] hg^ \ j YnqY)hYj Ye Öãm h_c\q]f\jaqY lh _Zk Zk^ Zee f ahh`Yf f Y)jOhY #ma^ k^ Ze$) I_ma^ m^g Yf ahh`Yf f Y)jOhYk #h k` Zg h_mhn\ a$Z] ] ^ ] mhbm)?Z\ah_ma^hma^k_hnkl^gl^(hk`Zg(XZf ` *b]mh)obl #ma^ghf bgZe$hger _bo ^ Zk^ k^ \ h ` g bs ^ ] Zl cYdÖhY` _Yk* _h kf ^ ] [rZ]]bg`hg^\jYnqY)hYj Ye Öãmh_^Z\ah_ma^f mhma^c\q]f\jaqY) Na ^_bo ^ pab\aZk^ ghmk^ \ h ` g bs ^ ] Zl cYdÖhY` _YkZk^ Öc Ök Y ) \ ` Öl m#l i Z\ ^ ( ghgZ])Na nl pabe^ma^cÖq]f \ jaqY)kYe _` ÖlYbl ZghgZ]'ma^hma^kl^gl^( ê^f ^gm$' mh Y [ Y q Y #` kh p ma$'kYf lYla#\ h g mbg n bmr$'6"_ekZm] #] ^ \ Zr $Zg ] Yf a[[YlÖ gj_Yf )kYjã_` ÖlYkZk^ ]^\Z]l)"%%% #bfi^kfZg^g\^$) Qarma^r Zk^ ^q\ en] ^] g^^] laZk]er Zg r ^qi eZgZmbh g ) Ñ c Ök Y ) \ ` Öl m(b) ^ ) ' li Z\^]êbfbm^] [rfZmm^k'bl ghmlhf ^mabg`maZm^gm^kl @hkma^Na ^kZoã] bgl ô^kr l^gl^(hk`Zg(dZ*]i Zbl Z]^\Z]$\ YkYcY%*@bkl mhg^ cYdÖhYf _Y h_j å h Y ) bân al af \ j aq Y #f Zm^kbZe _Z\ n emr h_eb_^ $ bl Z]]^] mh ma^ bg mhma^\hf ihlbmbh g h_ma^cYaÖhYk7 bmbl maZmpab\abg m^ko^g^l[^mp^^g ma^ cYaÖhYk* Na Zm bl mh lZr' bm l^ml [ hng] l mh' Zg ] bl bmlê_[ hng] ^] [r' [Zlb\h\ mZ] mhfZd^bmhk` Zgb\)Na ^k^ l n embg ` ghgZ] bl \Zee^]bân al Y ) f Y n Y c Y ( ma^cYaÖhYk*Na ^hma^k_h n kbm^f l Zk^ f^kêrbg ] b\ Zmbo ^ h_\^kmZbg iaZl^l maôbmZeghgZ])Na ^_bo ^ l^gl^(hk`Zg(dZ*]i ZXZk^ ma^g_h kf ^ ] [rZ] ] bg ` ^Z\ah_ma^l^gl^(hk`Zg(cYdÖhYf _Ykmhma^bânalY)f YnYcY*Na nl ma^k^Zk^ h_fZmm^k);lln\ama^rZk^ ghmfZm^kbZe\ hglmbmn^gml h_ma^cYaÖhYk*||# [Ycc`m)\ YkYcY#^ r ^ ( ] ^ \ Z] $' kglY)\ YkYcY#^ Zk( ] ^ \ Z] $' _` ÖfY)\ YkYcY#ghl^( Na ^ _bo ^ Yf ahh`Yf f Y)jåhYk pab\a Zk^ k^ \ h ` g bs ^ ] Zl cYdÖhY` _Yk Zk^ \][Y\%(ban` Ö)\ YkYcY#mhg` n^(] ^\ Z]$'Zg ] cÖqY)\ YkYcY#[ h ] r ( ] ^ \ Z] $) % ma^mphna``Yllak#bg mbf Zmbhg$Zg ] ma^mkbZ] h_dY` ml\ #eb` a mg^ll$'em\ml\ #i eZl mb\ bmr$ Zg ] cYee Y``Yl\#p b^ e] bg ^ l l $) QâZo^ Zek^ Z] r lahp gmaZm' Na ^MZ ko ã l mbo ã ] bg l Z] ] hg^\ j YnqY)hYj Ye Öãmh_c\ q]f \ jaqYmhma^hma^k Zemahn` ama^ Yf ahh`Yf f Y)jåhYk Zk^ \Zee^] jåhY)\`Ye e Yk( ma^r ]h ghm _h n kk" f kK)gj_" f )kYjã_` ÖlYk([^\Znl^ma^hma^k_hnkl^gl^(hk`ZglZk^ lZb] lmZg ] _h k lhf ^mabg` ]blmbg \ m _kh f ma^ f ahh`Yf f Y)jåhYk* ; \\hk]bgèr' mh[^Zl l h \ bZm^] pbmac\q]f\jaqYslYl)hj YlaZY\ \ ` Y)nj llalnÖ^t*W#WNa ^r l^^f Zemahn` alXf^Yf ahh`Yf f Y)jåhYkZk^ k^ \ h ` g bs ^ ] Zl cYdÖhY` _Yk(ma^r]h mhaZo^mZd ^ g maôb^p maZmma^hk`Zglh_lbàm'a^Zkbg`'mZl m^'Zg ] lf êC ghmlmZg ] _h klhf ^mabg`]blmbg \ m_kh f ma^fahh`YffY)cYd\hY`_Yk*F^mnl Zk^ \^kmZbg fh]b_b\Zmbh g l h_ma^hk`Zgh_mhn\ a'Zob^p Z\ \ ^ i m^] [r\^kmZbg mZd ^ hg^^qZf i e^ mh\eZkb_rma^lbmnZmbhg) H r ã r Z( P Zbá ^ l bd Zl ' mhh)~ Cmbl h_\ hnkl^mkn ^ maZmZ\ \ h k] bg ` mhma^Na ^kZoã] Z ma^ hk`Zg h_mhn\ a bl ik^l^gm bg ô^kr iZkm h_ma^ [h]r skYZZY)*kYj djY) E\ qYnaf` Ylla( be fZr [^ k^ \ Zee^ ] a^k^' l b` g b_b^ l ZiZkmb^ n eZkihlbmbh g hk Zq\ hYcY%(^qblmbg ` Zl btp^kêbd ^ hbelhZd^]bg \hmmhg)~Bhp ô^k'ma^k^bl lbmnZmbh g $Öc Öj Y ) nac Öj Y % h_Z l^m h_f bg](hkb`bgZm^] fZm^kbZe \`YeeYk (,%D9 6 >2D6B:2=4=ECD6BC )(0 ))' (,%D9 6 >2D6B:2=4 =ECD6BC

s[allY)kYe mll`ÖfY)jåhY%pab\aZk^ fahh`YffY*Cgma^\hgm^qmh_ma^ma^hkr Zkbl ^ Zep Zr l mh` ^ma^k$f YYffYe| YffYen abY ` Y f l a%* Na bl ^qi eZbglpar h_fZm^kbZe\enlm^kl'c\qYnaffYllal b` g b_b^ l ZiZkmb\ n eZk ihlbmbh g hklbmnZmbh g ma^mak^^bm^f lZk^ bg \ en ] ^ ] bg ma^lZf ^cYdÖhYkZma^kmaZg^l mZ[ ebl a bg ` h_ma^f bg](hkb`bgZm^] fZm^kbZe\enlm^kl$[allYkYe mll`Öf Y)cYdÖh\ %*@hkma^ mak^^lîZkZm^cYaÖhYk\ hkk^li hg] bg` mhma^f ) f bg](hkb`bgZm^] fZmm^k $[allYkYe mll`Öf Y)j åhY%( mhh' ^qblml [r pZr h_ cYdÖhYk* Hhp ' ^Z\a h_ma^l^ cYdÖhYk( Z iZkmb\ n eZk ihlbmbh g h_pab\a bl Na ^l^\ hg] Zg ] ma^mabk]'\Zee^]cÖqYnaffYlla)dY`mlÖ\a)\nÖ\YkYcY#] h ] ^ \ Z] \Zee^]c\qYnaffYlla(bl bg ]b\Zm^] [rma^Z] ] bmbh g h_c ÖbY n af âY l l aZl hg^h_ h_[h]ber(bgmbf Zmbhg Zg ] fZm^kbZeeb` a mg^ll'^m\)$Zg ] nY[ânaffYlla)kY\\Y) bml cYdÖhYf _Yk*Na nl ma^k^ \ h ` g bmbh g h_c\ qYnaff YllaZl ZcYdÖhYf _Y]h^l dY` mlÖ\ a)l]j YkYcY #mk^] ^ \ Z] h_ oh\ Ze bg mbf Zmbhg ' lhng] ' Zg ] fZm^kbZe ghm\Zkkrma^bf i eb\ Zmbh g maZmbmbl lhf ^mabg`]blmbg \ m_kh f ma^fahh`YffY) eb` amg^ll'^m\)$'Zk^ _h kf ^ ] [rZ]]bg`dY ` ml Ö( em\mlÖZg ] cYeeYffYlÖmh cYd\ hY` _Yk* Cml inkihl^ bl mh bg ] b\ Zm^ ma^ mri^ h_ cYd\hY( Z iZkmb\ n eZk maîkôbhnlerf^gmbhg^] c\ qYna`f Ylla)f YnYcY Zg ] nY[âna`f Ylla)\ YkYcY ihlbmbh g h_pab\abl kî k^l^gm^] [rma^c\ qYnaf f Ylla* Cmbl bg mablfZgg^k k^ l i ^ \ mbo ^ er ) Na ^h\\nkk^g\^h_ma^mph naff Yllak\hne][^Z\ \ h f i Zg b^] maZmp^lahne] ng] ^klmZg ] ma^l b` g b_b\ Zg \ ^ h_ma^_bo ^ cYdÖhYf _Ykpab\a #_Z\ bebmZm^] $[rma^mkbZ] h_dY ` ml Ö( ^m\)v Cml^^f lmaZmbmbl bg hk]^kmh^qi eZbg Zk^ Yf ahh`Yf f Y* ln\albmnZmbh g l maZmma^l^mphcYaÖhYkaZo^[^^gihlmneZm^] )

F^mnlghp \ hglb]^kmahl^cYdÖhYklhf ^h_ma^cYdÖhYf _Ykh_pab\aZk^ Na êZl mcYdÖhYbl kY\\Y)dY`mlÖ\a)\nÖ\YkYcY#] h ] ^ \ Z] h_lhng] Zg ] fZm^kbZe Yfahh`YffY)jOhY* eb` a mg^ll'^m\)$) Cmbl ma^ lZf ^ Zl maîkôbhnlerf^gmbhg^] nY[ânaffYlla) kY\\Y)dY`mlÖ\a)l]jYkYcY^q\ î m_h kma^Z[ l ^ g \ ^ h_hg^\ hglmbmn^gm'gZf êr' Na ^_bkl m'\Zee^]c\ qYnaf f Ylla)f YnYcY#[ h ] ber ( bg mbf Zmbhg(ghgZ]$'bl _h kf ^ ] nY[ânaffYlla* Mbg \ ^ ma^mkbZ] h_dY ` ml Ö( ^m\)'bl bg \ en ] ^ ] a^k^'bm\^kmZbg er [r ma^ Z]]bmbh g h_hg^ cYdÖhYf _Y h_ c\qYnaffYlla mh ma^ [Zlb\ h\ mZ] ) \ hg\ ^kglbmlê_pbmaZi a^ghf ^ghgZl l h \ bZm^] pbmamaîarlb\Ze[h]rh_ Cmkî k^l^gml ma^[allY)kYemll`\fY)cYd\hY(ZiZkmb\ n eZkihlbmbh g h_pab\a Zebobg` [^bg`)v";g]lbg\^nY[ânaffYllabl eZ\ d bg ` ' p^fZrbg m^ki k^mbmZl

Page 50 bl \Zee^]c\qYnaffYlla*H^qm\hf ^lnY[ânaffYlla)\YkYcY#oh\ Ze(bgmbf Zmbh g ( k^ i k^ l ^ g mZmbo ^ h_oh\ Zelhng] ngZ\\ hf i Zgb^] [rnY[ânaffYllaZl pêeZl ]^\Z]$' pab\a bl _h kf ^ ] [r ma^ Z]]bmbh g h_ hg^ cYdÖhYf _Y h_ lhng] lhng] i kh]n\ ^] [rhma^kiZkml h_ma^[h]r)Cgl` ]; Z` a\ ` Yj e YcgkYZ` \ kqY Zg ] hg^ cYdÖhYf _Y h_ nY[ânaffYlla mh ma^ [Zlb\ h\ mZ] ) Na bl k^ i k^ l ^ g ml ma^k^bl k^ _^ k^ g \ ^ mhZk Y e _ ` Öl Y ) h Y j Y e Öã m(\Zee^]ma^lhng] (] ^\ Z]'pab\a ma^ [allYkYe mll` \ f Y)cYd\hY( Z iZkmb\ n eZk ihlbmbh g h_ pab\a bl \Zee^] \ hglblml h_ma^[Zlb\h\ mZ] Zg ] mph\ j YnqY)hYj Ye \ f mkh_lhng]Zg ] ma^ nY[ânaffYlla*WW Na ^ Z]]bmbh g h_lhng] bl g^\^llZkr [^\Znl^ nY[ânaffYlla hk` Zg h_ mhn\ a) Cm kî k^l^gml ma^ i a^ghf ^ghg h_ mhÖllY)e Y` ÖZ` ålacY bl bg mbf Zmêr \hgg^\m^] pbmaoh\ Zelhng] )Mbg \ ^ ma^ MZ ko ã l mbo ã ] bg l mk^ Zm lhng] 'b) ^ ) ' lhng] i kh]n\ ^] 'lZr'[rma^\eZiibg`h_aZg]l'^m\)v%=Zl^lebd ^ c\ qYnabf YhlaZl ZiZkmh_jOh\qYlYfY(ma^l^gl^(aê]h_maôblb[e^'Åvma^r]h ma^l^' bm fZr [^ h[ l^ko^] ' Zk^ k^ i k^ l ^ g m^] [r ma^ cYdÖhY bg jn^lmbh g ) ghmk^ \ h ` g bs ^ ZlîZkZm^kYjã_` ÖlY)hYjYe Öãm\ hkk^li hg] bg` mhbm)2D6B:2=4=ECD6BC ))( --- (,%D9 6 >2D6B:2=4 =ECD6BC

Zk^ [ khnàmng] ^kcYe e Y)kYe mll`ÖfY#XZf f Z( h kb` bg Zm^] $)Mbg \ ^ ma^mph 4YWZY]T^TYXYQ^S P>L^P\TLV4V_]^P\] naffYllakkî k^l^gmZiZkmb\ n eZkihlbmbh g $Öc Öj Y ) nac Öj Y %h_[allY)kYe mll` ÖfY) jåhY(ma^_hnkcYaÖhYk(fYe]dq(c\qYnaffYlla)fYnYcY(nY[NnaffYlla)\YkYcY( GZm^kbZe=enlm^kl Na ^=hglmbmn^gml cÖqYnaf ` Ylla)dY`mlÖ\ a)\ nÖ\ YkYcY(Yf \ nY[ânaffYlla)kY\\Y)dY`mlÖ\a)l]jYkYcY Mm\\`Yll`YcY#[ Zl b\ h\ mZ] $ #, &- &. &/ &0 &2 &3 &4 $ % Zk^ [ khnàmng] ^k[allY)kYe mll`ÖfY#f bg ] ( h kb` bg Zm^] $)Na ^mphcYaÖhYk( gZf êr'kY\ \ Y)f YnYcYZg ] k Y \ \ Y ) dY ` ml Ö\ a) \ n Ö\ Y k Y c Y Zk^ mlm)kYe mll`ÖfY MY\\Y)fYnYcY#lhng] (ghgZ]$ #e&-&.&/&0&2&3&4$&1 #m^f i ^kZmnk^(hkb`bgZm^] $)Na ^l ^mphcYaÖhYkk^ _^ kmhmphoZkb^mb^ l h_lhng] ' DânalY)f YnYcY#o bmZe(ghgZ]$ #e&- &. &/ &0 &2 &3 &4 $&, 0 ma^_bkl mmhlhng] i kh]n\ ^] bg ma^[h]rh_Zebo bg ` [^bg`Zg ] ma^l^\ hg] mh lhng]i kh]n\ ^] bg ma^bg l ^ g mb^g m$Yna``ÖãacY% phke]) Cmlahne] [^ghm^] =Ycc` m)\ YkYcY#^ r ^ ( ] ^ \ Z] $ #e&- &. &/ &0 &2 &3 &4 $&, 0 &, + a^k^maZm'Zemahn` alhng] Zkbl ^ l hp bg` mhma^\hg\nllbhg$_` YllYf Y%h_ma^ MglY)\ YkYcY#^ Zk( ] ^ \ Z] $ #e&- &. &/ &0 &2 &3 &4 $&, 0 &e, `k^ZmfZm^kbZeê^f ^gml'ml m#m^f i ^kZmnk^h_\he]Zg ] a^Zm$bl \hglb]^k^] Zl Zli^\ bZe\hg]bmbh g _h kbml \hgmbgnbmr) A`ÖfY)\YkYcY#ghl^(]^\Z]$ #e&- &. &/ &0 &2 &3 &4 $&, 0 &, -

Ig ma^ hma^k aZg]' ma^ mph cYaÖhYk( gZf ^er' dY`mlÖ\]cÖ\YkYcY Zg ] Dan ` Ö) \ Y k Y c Y #mhg` n^(] ^\ Z]$ #e&- &.&/&0&2&3&4$&,0&,. km\\`Yll`YcYZk^ }mak^^(hkb`bgZm^] ~$la)kYe mll`ÖfY%bg ma^l^gl^maZmma^r E ÖqY)\ YkYcY#[h]r(]^\Z]$ #e&- &. &/ &0 &2 &3 &4 $&, 0 &, / Zk^ Zem^kgZmbo ^ er \ hg] bmbhg^] [r\ hgl\ bhnlg^ll$[allY%(m^f i ^kZmnk^$ml m%( Zg ] gnmkbf ^ g m$Ö` Öj Y%*Na ^_bkl mpab\ak^ _^ kl mhma^mkbZ] h_dY ` ml Ö( ^m\)' Cll` aZ` ÖnY)\ YkYcY#] ^ \ Z] h__^f bgbgbmr$ #e&- &. &/ &0 &2 &3 &4 $&, 0 &, 1 bl }mak^^(hkb`bgZm^] ~[^\Znl^ [h]ber ^__b\b^g\rpab\a bl bf ieb^][r ma^ J me Z` ÖnY)\ YkYcY#] ^ \ Z] h_f Zl \ n ebg bmr$ #e&- &.&/&0&2&3&4$&,0&,2 mkbZ] \hne][^[ khn`amZ[hnm[rZp ahe^lhf ^lmZm^ h_fbg]$[allY%(hk[r

Page 51 Z` k^ ^ Z[ e^ gnmkbmbh g $Ö` Öj Y %(hk[r` hh] m^f i ^kZmnk^ $ml m%*#| PYll` m)\ YkYcY#] ^ \ Z] h_a^Zkm([ Zlbl$ #e&- &.&/&0&2&3&4$&,0&,3 E ÖnYnaf f Ylla)f YnYcY#ghgZ] h_[h]ber Qa^gma^[Zlb\h\ mZ] \hglblmbg ` h_ma^_hnk`k^ZmfZm^kbZeê^f ^gml Zg ] ^qcbk^l l bhg$ #e&- &. &/ &0 &2 &3 &4 $&, 4 _hnkh_ma^ ]î^g]^gmbl [ khnàmbg mh k^ eZmbh g pbma \ hgl\ bhnlg^ll' Zl bg PY[ânaffYlla)\YkYcY#] ^ \ Z] h_oh\ Ze ma^\Zl^h_[h]berfho^f^gml Zkbl bg ` bg k^li hgl^mhZmahn` am'bmbl \Zee^] ^qi k^l l bhg$ #e&- &. &/ &0 &2 &3 &4 $&1 &- + f bg](hkb`bgZm^] $[allY)kYe mll`ÖfY%*Qa^gbmZkbl ^ l \hg]bmbhg^] [rgnmkbmbh g hk[rm^f i ^kZmnk^h_\he]Zg ] a^Zm'bmbl \Zee^]gnmkbmbhg(hkb`bgZm^] $Ö` Öj Y ) FY` ml|Ö\ |]cÖ\YkYcY#n g ] ^ \ Z] h_ ieZlmb\ bmr$ #e&- &. &/ &0 &2 &3 &4 $&- , &- - &- . kYe mll`Öf Y%(Zg ] m^f i ^kZmnk^(hkb`bgZm^] $mlm)kYe mll`Öf Y%k^ l i ^ \ mbo ^ er ) ;ee fZmm^k' hma^k maZg maZmpab\a ^gm^kl bg mh ma^ \hf ihlbmbh g h_ebobg` E ÖqYnaf ` Ylla)dY` ml|Ö\ a)\ nÖ\ YkYcY #] h ] ^ \ Z] h_[h]ber ^qi k^llbhgZg ] #e&- &. &/ &0 &2 &3 &4 $&, 4 &- , & [^bg ` l ' paZmma^\hf f ^gmZkb^l \Zee\ ` Ye e YlÖ)jåhY#f Zmm^k[rgZmnk^$' ieZlmb\ bmr$ --&-. bl nembf Zmêr \ hglmbmnm^] h_[Zlb\h\ mZ] l Zg ] lhng] (ghgZ]l'[hma\hg]bmbh g ^ ] hger [rm^f i ^kZmnk^)v %@hkma^m^f i ^kZmnk^h_\he]Zg ] a^Zm'Z\ \ h k] bg ` mh PY[ânaffYlla)kY\\Y)dY`ml|Ö\a)l]jYkYcY #mk^] ^ \ Z] h_oh\ Ze^qi k^ll bhg'lhng]Zg ] #e&- &. &/ &0 &2 &3 &4 $&- + &1 &- , & Na ^ kZo ã ] Z' bl Zg ^ll^gmbZe _Z\ mhk_h kma^Zkbl bg ` ' \ hgmbg n bmr Zg ] \aZg`^l ieZlmb\ bmr$ --&-. h_Zeeln\afZmm^k)v v MY\\Y)dY`ml|Ö\a)\nÖ\YkYcY #e&- &. &/ &0 &2 &3 &4 $&1 &- , & Qarma^[Zlb\h\ mZ] bl ghmXZf f Z( h kb` bg Zm^] g^^] l^qi eZgZmbhg)Cmbl mkn ^ #] h ] ^ \ Z] h_lhng] Zg ] ieZlmb\ bmr$ --&-. maZmma^#^ b` a m$\ hglmbmn^gml h_mablh\ mZ] ^gm^kbg mhma^\hf ihlbmbh g h_Zee cYaÖhYk(bg \ en ] bg ` mahl^maZmZk^ c Y e e Y ) g j a_ af Y l ] \ *Cmlahne]'ahp ô^k' [^k^ \ Zee^ ] a^k^maZmZemahn` alhf ^fZm^kbZe\`YeeYk\hf ^bg mh[^bg`' [^bg`\ hg] bmbhg^] [rcYe e Y(r^mma^bkngbgm^kkni m^] \hgmbgnbmr bl lZb]mh ]î^g]hgma^j å h Y ) bân al af \ j aq Y * Na^k^_hk^ZcYe e Y)gpU_UfYa]\cYdÖhY lahne] Zme^ Zl m[^ZghgZ] $f YnYcY%(\hglblmbg ` h_ma^#^ b` a m$ bm^f l h_meb^ [Zlb\h\ mZ] Zg ] hg^cYdÖhYf _Yh_aNah Y ) bN n al af \ j aq Y *;gh\ mZ] bg bmlê_\Zg gô^k[^cYe e Y)kYf e ad`Yf Y* (,%D9 6 >2D6B:2=4 =ECD6BC ))*

2MM\P`TL^TYX] =B; JN?L,3

C 8 iZmaZoé(]aãmn#^ Zkma(^e^f ^gm$ D9 6 4@?5:D:@?2=B6=2 D:@?C - 8 ãi h(] aãmn#p Zm^k(^e^f ^gm$

. 8 m^ch(] aãmn#_bk^(ê^f ^gm$ ;l p^ lZp bg ma^ _bkl m \aZim^k' ma^ ob^p h_ k^ Zebmr ma^ ;[ab]aZffZ ik^l^gml bl [Zl^] hg ma^ mph \hfie^f^gmZkr f^mah]l h_ Zg Zer l bl Zg ] / 8 oãr h(] aãmn#Zbk( ^ e^ f ^ g m$ lrgma^lbl $Z` ]\ Y)kY` _Y` Y)f YqY%*Na ^mZl d h_Zg Zer l bl bl mhlahp maZmma^ 0 8 kI i Z#\hehnk$ h[ c^\ ml h_hnkhk]bgZkr \hg\îmnZemahn` amZk^ ghmln[lmZg mbZe^gmbmb^l hk 1 8 lZ]]Z#lhng] $ bkk^]n\b[e^ k^ Zebmb^ l ) Na ^ mZl d h_l rgma^lbl bl mh lahp maZm ma^ nembf Zm^ _Z\ mhkl bg mh pab\a ma^r Zk^ k^ ] n \ b[ e^ #8 \`YeeYk% Zk^ ghm ]blmbg \ m 2 8 `Zg]aZ#l f ^ ee$ ^gmbmb^ l ^qblmbg ` bg ma^f lêo^l [nm bg m^k]î ^g] ^gm gh] ^l bg Z \hf ie^q 3 8 kZl Z#mZl m^$ p^[h_k^ eZmbhglabil) Cmbl bg hk] ^kmhZ\ \ h f i ebl a mabl eZmm^kmZl d maZmma^ 4 8 ãaãkZ#gnmkbf ^ g m$ ;[ab]aZffZi khihl^lZma^hkrh_\hg]bmbh g Zek^ eZmbhgl'Zma^hkrpab\ a bl l^m_h kma bg maêZl m#l ^ o ^ g ma$[ hhdh_ma^;[ab]aZffZJbmZd Z) ,+ 8 \ Zddan#h k` Zg h_lbàm$

CC 8 lhmZ#h k` Zg h_a^Zkbg`$ Cg ma^ Na ^kZoã] Z lhnk\^l p^ _bg ] mph o^klbhgl h_ ma^ ]h\mkbg ^ h_

,- 8 àãgZ#h k` Zg h_lf êe$ \hg]bmbhgZebmr)?Zkeb^kbl ma^hg^\Zee^]hYla[[YkYe mhhÖ\Y(ma^]h\mkbg ^ h_ ]î^g]^gmhkb`bgZmbhg)Na îkbg\bie^h_]î^g]^gmh kb` bg Zmbhg bl ^qi k^ll^] ,. 8 cbo a ã #h k` Zg h_mZl m^$ [r ma^ ]b\mnf 5 }Q a^g mabl ^qblml' maZm \hf^l mh [^6 Uma^k^_hk^W pbma ma^

Page 52 ,/ 8 dãr Z#h k` Zg h_mhn\ a$ Zkbl bg ` h_mabl' maZm Zkbl ^ l $ae Yke ae kYla a\ Y e `gla( ae YkkY mhhÖ\Ö a\ Y e ,0 8 kë i Z( céo bmbg ] kbr Z#f Zm^kbZe_Z\ n emr h_eb_^ $ mh h Y bbY l a%*Na ^hiihlbm^ikh\^llh_\^Zlbg`bl ^qi k^l l ^] Zl 5}Q a^gmabl]h^l ghm^qblm' maZm]h^lghm\hf ^mh[^6 Uma^k^_hk^W pbmama^ \^llZmbh g h_mabl' ,1 8 bmmabg]kbrZ#_Z\ n emr h__^ f bg bg bmr$ maZm\^Zl^l$ae Yke ae YkYlaa\ Y e fY` gla(ae Y k k Y fajg\`Öa\ Y e f aj mbb` Y l a%t ,2 8 inkblbg]kbrZ#_Z\ n emr h_fZl\nebgbmr$

,3 8 aZ]ZrZ(oZmman#a ^ Zkm([ Zl^$ Cmbl mablikbg\bie^ h_]^i^g]^gmh kb` bg Zmbhg maZm^Zker

Na ^hma^k]h\mkbg ^ h_\hg]bmbhgZebmr pbmabgma^Na ^kZoã] ZmkZ] bmbhg'pab\a p\i khihl^mh^qZf bgâ^k^' bl ma^hg^]ôêhi^][rma^;[ab]aZffZ) Na ^\ZnlZeikbg\bie^bgoheo^] a^k^bl \Zee^]hYll`\fY)fYqY(ma^f^mah] h_ \ hg] bmbhgZe k^ eZmbh g l ) Cml inkihl^ bl ghm mh ln[lmbmnm^ ma^ ^Zkeb^k ]h\mkbg ^ h_ ]î^g]^gm h kb` bg Zmbhg [nm mh lniie^f^gm bm) B^g\^ bg ma^ Pakm\\àeY__Y p^ _bg ] Z \hf [bg^] mk^ Zmf^gm h_ [hma f^mah]l h_ \hg]bmbh g Zebmr) Cg mabl phkd \hg]bmbh g Ze k^ eZmbh g l h_ ma^ ;[ab]aZffZ ]h\mkbg ^ h_\hg]bmbhgZebmr Zk^ nl^] mh ^qi eZbg ma^ k^ eZmbh g l a bi [^mp ^^g ^Z\ai Zbkh__Z\mhklbgma\ kp ^ eo ^ ( _h e] @hkf neZh_>î^g]^gmI kb` bg Zmbhg )"" (/%D9 6 4@?5:D:@?2=B6=2 D:@?C )-* )-+ (/%D9 6 4 @?5 :D:@?2 =B6=2 D:@?C

Na ^]h\mkbg ^ h_\ hg] bmbhgZebmr h_ma^;[ab]aZffZbl Zg bg m^` kZe iZkm h_ \ hgl\ bhnlg^ll Zkbl ^ l ' mh` ^ma^k pbma bm ma^k^ fnlm Zkbl ^ Zm e^ Zl m lô^g ma^ \`YeeY)l`]gpq Zg ] ma ^ k^ _h k^ bm Zl l n f ^ l bml l b` g b_b\ Zg \ ^ pbmabg bml f^gmZe _Z\ mhkl' gZf êr \ hgmZ\ m $h` YkkY%( _^ ^ ebg ` $n ] \ Yf Ö%( i^k\îmbh g _kZf ^ p h kd ) Bhp ô^k' bml inkihl^ bl ghm mh ^qi eZbg ma^ Z[ l h en m^ h kb` bg $kYffÖ%( ohebmbh g $[ ] l Yf Ö%( hg^(i hbgm^] g^ll $]cY__YlÖ%( ilr\ab\ eb_^ h_ma^ l^kb^l h_f^gmZe Zg ] fZm^kbZe \`YeeYk bg mh pab\a hnk phke] h_ $Y j O h Y ) ban al af \ j aq Y %( Zg ] Zmm^gmbh g $e Yf YkacÖjY%: Hh ilr\ab\ bg l mZg \ ^ ^qi ^kb^g\ ^ bl Zg Zer l ^ ] ) Na bl lbmnZmbh g bl _n eer \ hglhgZgm pbma ma^ ^Zker \Zgô^kh\ \ nkpbmae^ l l maZg^bàm\hglmbmn^gml' b)^ )' \ hgl\ bhnlg^ll Zg ]

Na ^k^ Zk^ mak^^ ihlmneZm^l pab\a ma^ ;[ab]aZffZ ]h\mkbg ^ h_ Na ^k^Zk^ mphhma^k[Zlb\ikbg\bie^l[âbg]ma^;[ab]aZffZ]h\mkbg ^ h_ \hg]bmbh g Zebmr k^ \ h ` g bs ^ l Zl Zq bh f Zmb\ 5 \ hg] bmbhgZebmr)Na ^_bkl mbl maZmghf^gmZehkfZm^kbZe\`YeeY\Zgikhiê bmlê_bg mh ^qbl m^g\ ^ [r bml hp g ihp^k)

Page 53 ma^ma^hkrmaZmk^ c^ \ ml Zeeikbg\bie^lh_\ZnlZebmr Zg ] \hg]bmbh g Zebmr v h_maîkbg\bie^h_lê_(\ZnlZmbhg)Na ^hma^kbl maZmghf^gmZehkfZm^kbZe -) Hhmabg`Zkbl ^ l _kh f Zlbgè^\Znl^)Cmkn e^ l hnmZeema^hkb^lh_Zlbgè^ \`YeeY\Zg[^[ khnàmbg mh[^bg`[rZihp^k^qm^kgZemhma^\`YeeYk \Znl^s]cYcÖjYãYnÖ\Y%: Na ^bkk^ c^ \ mbh g f^ZglmaZmma^;[ab]aZffZ ^bma^k) Na bl Zf hngml mh ma^ k^ c^ \ mbh g h_ ma^ ikbg\bie^ h_ ^qm^kgZe ]bllh\bZm^lbmlê__kh f Zeefhgblmb\ ma^hkb^lpab\al^^dmh^qi eZbgma^ \ZnlZmbh g ) Na ^k^ c^ \ mbh g h_ma^l^mphma^hkb^lf^ZglmaZm\`YeeYkZehg^ h kb` bg h_ma^ phke] _kh f Zlbgè^\Znl^' pa^ma^kmabl lbgè^\Znl^ bl aêi hma^k\`YeeYkmhZkbl ^ Zg ] i^klblmbg [^bg`) \hg\^bo^]Zl Zi^klhgZeAh] hkZg bf i ^klhgZeAh]a^Z]) Cml^ko^l Zl Z \kbmbj n ^ h_Zee f^mZi a r l b\ Ze ma^hkb^l pab\a Zmm^f i m mh k^ ] n \ ^ ma^ ; ghma^kmabg`maZmf^kbml f^gmbh g a^k^k^ eZm^lmhma^k^ eZmbh g l a bi [^mp ^^g phke]h_^qi ^kb^g\ ^mhZg ng] ^kerbg` mkZg l ( ^ f i bkb\ Zeikbg\bie^) ma^\Znl^#\hg] bmbh g $Zg ] ma^^__^\ m#ma^\ hg] bmbh g ^ ] $) Na ^\hff^gmZkb^ l ^f i aZlbs^ maZm ma^ \Znl^ lahne] ghm [^ ng] ^klmhh] Zl lhf ^ dbg] h_ .) Hhmabg` Zkbl ^ l Zl Zlbgè^'lhebmZkr i a^ghf ^ghg s]cYkkY\`YeeYkkY ihm^gmbZe^_e_^\m) Na ^\Znl^bl ghm}i k^` gZgmpbma ma^^_e_^\ m~$f Yh` Yd]f Y mhhYllahYlak]\ ` alÖ `gla%: C_ p^ ^ eZ[ h kZm^ hg mabl' mabl lahne] f^Zg kY_YZZ` g%( Zl ma^ hjYcjla h_ ma^ Mãkgdar Z i abehlhi ar $J YcYlanÖ\ âf Yj ã maZmhgma^[Zlblh_Zlbgè^\Znl^'hkhgma^[Zlblh_Zfnembi eb\ bmr h_ hYcYla naqY%t| Na ^ Zeen l bh g bl mh ma^ ôhenmbhgZkr ma^hkr h_ \ZnlZmbh g \Znl^l'hkinkêr]n^mh_h kmnbmhnl\bk\nf lmZg \ ^ l ' ma^k^\Zggô^k[^ $kYlcÖjqYnÖ\ Y%( Z\ \ h k] bg ` mh pab\a ma^ ^__^\ m k^ f Zbg l bg Z eZm^gm _h kf Zlbgè^^__^\ mhkZlhebmZkr i a^ghf ^ghg) bg ma^ \Znl^' Zg ] ma ^ k^ _h k^ ma^ ^_e_^\m bl lhf ^ dbg] h_ ôhenm^ h_ ma^ \Znl^) B^g\^ ma^ \hff^gmZkb^l h[ l^ko^ _n kma^k maZm }ma^ \Znl^ bl ghm Cmbl hgma^k^ c^ \ mbh g h_ma^l^mak^ôb^p lmaZmma^;[ab]aZffZ]h\mkbg ^ h_\ hg] bmbhgZebmr bl _hng] ^] )Na ^bkk^ c^ \ mbh g f^Zgl5 bg ma^ ^__^\ m~ $h ` Y d] `]lm f Yll` a%t| }ma^ ^__^\ m bl ^f i mr h_ ma^ \Znl^~ $` ] l m) km` f Y e h` YdYjf %* Na ^lZf ^b] ^ Zl^^f lmh[^^qik^ll^][rma^nl^ /) @kh f ZienkZebmr h_\Znl^lZienkZebmr h_^__^\ml mZd ^ l ieZ\^);iieb^]mh h_ma^m^kf {Y Z q Öh Öj Y #mh]^l\kb[^ma^k^ eZmbhglabi [^mp^^gma^\Znl^Zg ] ma^\`YeeY)l`]gjqmablf^ZglmaZmZfnembi eb\ bmr h_\`YeeYk[kbg`l ma^^__^\ m)"v Na bl bl ^qi eZbg^] mhf^Zg5}Q a^gma^\ hg] bmbh g ^qblml'ma^k^bl Z[hnmZfnembi eb\ bmr h_hma^k\`YeeYk* ma^ Zkbl bg ` h_ma^ ^__^\ m5 pa^g ma^ \ hg] bmbh g ]h^l ghm ^qblm' ma^ ^_e_^\m \^Zl^lmh[^)Na nl ma^\`YeeYk[^\hf ^\Znl^l[rma^f^k^_Z\ mh_ma^bk Ig^ \e^Zk \ hg\ enlbhg maZm ^f ^k` ^l _kh f mabl lbmnZmbh g bl maZm \`YeeYk ^qblm^g\ ^) Cg mabl pZr bl fZgb_^lm^] ma^ _Z\ m h_YZqÖhÖjY*z QaZm mabl Zep Zr l Zkbl ^ ' ghm Zl lhebmZkr i a^ghf ^gZ' [nm Zl ]nlm^kl) Na bl bl mkn ^ f^Zglbl ea ZeghmabgìZll^l _kh f ma^\Znl^mhma^^__^\ m) Cghma^kphk]l' h_ [hma f^gmZe Zg ] fbbm^kbZe \`YeeYk* Na bl ^qi eZbgl par pa^g\o^b Ca^\Znl^]h^lghe i^koZ]^ Ca\\e_^\e) (/%D9 6 4 @?5 :D:@?2 =B6=2 D:@?C )-,

Na ^ ;[ab]aZffZ ]h\mkbg ^ h_ \ hg] bmbhgZebmr bl [Zl^] hg mp^gmr(_hnk dbg]lh_\hg]bmbh g Zek^ eZmbh g ) Na ^k^Zk^ mak^^_Z\ mhklbgoheo^] pa^ghg^ \`YeeYbl k^ eZm^] mhZghma^k\`YeeY*Na ^_bkl mbl ma^\hg]bmbhgbg` lmZm^ $hY[[YqY)\ `Ye e Y%7 ma^ l^\hg] ma^ \ hg] bmbhg^] lmZm^ $hY[[YqmhhYf f Y) \`YeeY%7 ma^ mabk] ma^ \ hg] bmbhgbg` _h k\ ^ $h Y [ [ Y q Y ) kY l l a%* ; \hg]bmbh g bl ]^_bg^]Zl Z\ `YeeYpab\abl aêi_ne$mh Yc Öj Yc Y%_h kma^h kb` bg Zmbhg $mhhYlla%hk^qblm^g\ ^$l ` al a%h_Zghma^k\`YeeYk^ eZm^] mhbm) Na bl f^Zgl maZmpa^gZiZkmb\ n eZk\`YeeYbl Z\ mbo Zmbg` Zl Z\ hg] bmbhg'bmpbee\Znl^ hma^k\`YeeYk \ hgg^\ m^] mh bm' mh Zkbl ^ ' hk b_ma^r aZo^ Zek^ Z] r Zkbl ^ g ' bmpbeefZbgmZbg ma^f bg ^qblm^g\ ^);lp^laZeel^^bg ma^l^jnê'ma^k^Zk^ lhf ^ \hg]bmbh g l pab\a Zk^ aêi_ne hger _h k ma^ ^qblm^g\ ^ h_ hma^k \`YeeYk(Zl _h k^qZf i e^'maîhlm(gZl\ ^g\ ^\hg]bmbh g ) Mhf ^\`YeeYk Zk^ aêi_ne hger _h k ma^ h kb` bg Zmbhg h_hma^k\`YeeYk( Zl _h k ^qZf i e^' ma^ i khqbf bmr Zg ] \hgmb` n bmr \ hg] bmbhgl) Na ^k^ Zk^ hma^kl pab\a aêi hma^k \`YeeYk bg [hma pZrl' mh h kb` bg Zm^ Zl pêe Zl mh ^qblm' Zl _h k ^qZf i e^'ma^khhm(\ hg] bmbhg)

Cmpbee[^ghmb\ ^ ] maZmma^_n g \ mbh g h_\Znlbg`ma^\^llZmbh g bl ghmZmmkb[ n m^] mhZg r \`YeeY*Na ^k^ Zl h g _h kmabllbmnZmbh g bl maZmZ\`YeeYmaZmZkbl ^ l Page 54 Zg ] ^qblml fnlmg^\^llZkber\hf ^mh\^llZmbh g pbmahnmma^bg m^ko^gmbh g h_ Zg r \Znl^lhk\ hg] bmbhgl) Igerh kb` bg Zmbhg Zg ] ^qblm^g\ ^k^ j n bk^ \Znl^l Zg ] \hg]bmbh g l ' Zg ] ghm \^llZmbh g ) Na bl ihlbmbh g bl ' bg _Z\ m' \ hglhgZgm pbma ma^ ^Zker

; \ hg] bmbhg^] lmZm^ $hY[[YqmhhYf f Y)\ `Ye e Y% bl Z\`YeeY maZm Zkbl ^ l hk^qblml bg ]î^g]^g\^hg\hg]bmbhgl)Na ^\ hg] bmbhgbg` _h k\ ^ $h Y [ [ Y q Y ) kYlla% bl maZmpab\aaZl ^__b\Z\r mh [kbg` Z[hnm hk Z\\hf iebla Zg ^__^\ m) Na ^ \hg]bmbh g bg ` _h k\ ^ \ Zgghm ^qblm Zi Zkm _khf ma^ \ hg] bmbhgbg` lmZm^) Cmbl cn l mZl maâhmg^llh_\ a beeb' pab\abl bg a ^ k^ g mbg bmZg ] \ Zgghm^qblm Zi Zkm_kh f bm) Na nl ma^_h k\ ^ Zg ] ma^ lmZmîhll^llbg` ma^ _h k\ ^ Zk^ ghm mph]blmbg \ m^gmbmb^l ) ; \`YeeY \Zg'bg _Z\ m'\hf ^mhihll^llfhk^maZg hg^\ hg] bmbhgbg` _h k\ ^ )"

CgpaZm_h eeh p l p^pbee[^k^ o b^ p bg ` ma^mp^gmr (_hnk\ hg] bmbh g l bg ma^ hk]^k ma^r Zk^ f^gmbhg^] bg ma^ JYll`ÖfY( ma^ ;[ab]aZffZ [hhd h_ \hg]bmbh g Zek^ eZmbhgl) ő é ȟ ȟ ȟ % ȟ %ȟ Ǵȟ 3ȟ kĎ̆ Ơ ͨ ͨ ƻ˪(ȉͨ j෶ ? '෶ ,෶ ෶ ' ෶ ෶ ෶ Ƞ?'* Ö෶ Ìɲǹ ෶ ഼ ෶ ෶'*?෶',෶෶ '*෶෶ ,෶෶l pL'pL '෶ Ì ෶ ෶ , ෶ T෶ ȳÌp×෶ '෶ ෶ ત෶ ෶ ෶ ෶ ज෶ '෶ ෶ Ì෶ p෶ '/෶'෶෶ '*෶ ǩ૴෶ Ì'*࢜෶ ૵ ' ෶ ෶ ෶/''/෶,෶ ෶?'*×෶ ෶κ'?'* ෶ Ɂ *෶ ,෶ Ì'*෶ Ì ෶ ෶ ෶ ̓ç෶ '෶ '෶ Ƹ෶Ì'*෶ ෶ ෶ '෶? '*෶ '* ෶? *෶ ෶ '෶ ෶ 8Ɍ෶ ×෶ ෶ ෶ Ø''෶'෶ ෶ ? *෶ ෶'෶ ෶'ω ෶ ×෶ ෶ ෶ p෶ ෶ ' '/෶ * ෶ è෶ ¥෶ ෶ Ìથ෶''*'෶ 'p Ø෶෶෶ Ø෶֜෶ ෶'෶'෶ ෶ Ì෶± ʉ෶ Ì ෶ ෶ ' ' ෶ ෶ Ì'*෶ '෶ ෶ ෶ Ø෶ Ì ×෶ ෶ô?'ĭ ෶෶ ǆ '* Ø෶෶ '/ ෶̋෶ ෶ ෶ÌØ ٭ /,?$-?Gk Lk .K,:H/,@k Ø෶*± ෶ '෶ ,෶*'*T෶ »෶෶l pL'pL '෶ ෶ ෶,෶෶ l L' ×෶ Ì෶Ø ෶ ෶ '*෶ p'Ì×෶ ෶ ෶ ෶ '*ɰū ෶ ෶ Ì ෶ ,෶ ෶ */ '×෶ ෶

Page 55 * ෶ 'T෶ օ෶ ෶ '' ෶ '/෶ ෶ '෶ ෶ ??෶ ŀ෶ ,෶ ෶ Ì ෶ ෶ ' 'p''෶ ''×෶ ,෶෶ * ෶ '෶ ů*෶ Ћpȧ෶ '෶ Ø෶ ෶ ോ'෶ ෶ ෶ ෶ ෶ Ɂ' ෶ Ì'෶ ෶ ?? ෶ ෶ ෶ ෶ p෶ '' ෶ 'þ෶ K෶ '/෶ *෶ Ģ͆ 3 ͨ'෶෶'/෶,෶෶l pL' ෶ ?෶ ෶ '෶ ෶ ʎ෶ , ෶/ ෶ ෶ ' '*෶ ŀ×෶' ٮ! ȇ Ø''෶ q qͨé ͨ /෶ Ì'෶ , ෶ *દ ෶ ''෶ ç0QÒ 3 ͨp'Ě×෶*ʵŀ ?෶ ɨ3ͨ ×෶ ෶ ෶෶ /'Ě෶ ,෶࢝ާ෶ ×෶ '෶ ෶ ৠ෶ ෶ ,෶෶ ෶ ෶ ෶ *Ø ෶ ,෶ ʌŀ෶ ??×෶ ʫƘ$ç˜ ʬƱ ͨ ෶ , ෶ '෶ ෶ / '෶ ϳި෶ '෶ ''෶ *?'෶ ෶ /''Ø'෶ ,෶෶ ෶ / 'ĭ Ø ෶෶ * ? *''×෶෶ *'ٯ?෶ '෶ ෶* ෶,෶෶ Ă '෶ '෶ ''෶ *?'෶ ෶ '''෶ ,෶ ෶ ? ෪'* ෶ ෶ 8/ ' '෶ Ì'*෶ '෶ '? ৡ෶ Ø' ෶ '෶ ෶/ ෶ ෶ 8/ ' 'Æı෶ jØ /෶ Ì෶ ? ෶ ,෶ ෶ ŀ෶ * ? *'෶ 8,෶ ෶/ ෶'෶ Ø ෶ ෶ ෶ ෶ '෶ Ń '෶ **?'෶ ෶ ෶*^? *'෶Á Ĭ ෶ / ×෶ ෶ ѵ,ģ෶ /෶ Ø෶ ෶ ´෶?ĭ ॱ*''Ø'෶ ࠆ෶ Ø / ˵/T෶ Ì෶ ෶ l p̄'pL '෶ ෶ l L' ŀ෶ ෶ 'ŀ? ෶ ෶ '෶ ෶ ෶ ෶ ෶ 8,෶ ෶ */ '෶ ,෶ ȯ෶ ෶ ෶ ෶ *෶ *෶෶෶ഽ෶ ෶ ෶'ǩćؓ LG)WgWǾ :g?gMoĆûgooǾ :W)oăčoǾ

KǾ WDǾ@BDWB)Ǿ 3 b 5$ ɸJ Cc̔ ƥ 55Ý J̔ [ r2z̔ ¨9 rȟ Vȟ 9ȟ %V'#ȟ ǹĪȟ Ŕ=.ȟ rȟ 9%č k(̆ d03Hapad/ R ds0aNa* AX ~0 0B0nO

෶ "෶ Á෶ ?? ) ෶ Á෶ ෶ ෶ "෶ɍ෶ ?¹ ෶ "෶ ¹"෶ ጳЪఐတᔗӦݡᅠ፿ݡݡඍᔗᅠচݡ೬Ⱦᔗ ήཉᔗ፿চݡᅝচݡཉᔗᅠচݡཉݡᔗЪཉݡᔗඍึᔗ ૪ඍᅠݡཝጳЪగတᔗӦݡᅠ፿ݡݡාᔗ ?? )෶ ෶ Ѷ෶ "ǻ෶ "෶ ෶ ? )T෶ ù ෶ ෶ ෶ ෶ ෶ Á ¹ৣ෶ Ǭ୸෶ ሉচݡ೬ᔗ Ъඍ׽ᔗᐞݡᅠᔗ ᅠচݡᐞᔗ ׽ึᔗ >ϐ ᅠึጄԽচᔗ ݡЪԽচᔗ ึᅠচݡཉɄᔗ Ϗচݡᔗ οЪཉጳхႣᅠੂ፝Цᒃ áȺϊٰ෶ ٹҒщײ ൵෶ )෶ ෶ ީ ¹ ෶ )෶ ෶ ̈́෶ Á ෶ ෶ ෶ ෶" ඍတƻϹЪ૩ӦচЦᓭੂ௎Ъတᔗচݡఐ׽ᔗᅠচݡᔗጳੂݡ፿ᔗᅠচЪᅞᔗᅠধݡཉݡᔗЪཉݡᔗ૪ඍᅠݡཉጳЪఐတᔗӦݡᅠ፿ݡݡාᔗੂً ࠇ෶7झಛ෶ "Ç෶ ᅠচݡᔗ Ъᅠึ೬တᔗ ึࡼᔗᅠচݡᔗ Խึඍॕఐึ೬ݡཉЪᅠੂึඍČᔗ ፿চੂఐݡᔗ ᅠচݡᔗ οЪጉᅠཉЦඍᅠ૪௎Ъတᔗ ׽ݡԽᒄ ඾෶ ௫෶ ¹ϋ ಗ෶ ʋ" ෶ ު)෶ ː෶ ùٱ( ෶ l Ǐù ̆˔ʗ෶ǥʝ̆ʄ ӎ෶ ാ෶)෶ )ޫ෶෶ "ō)Ѓ Δ෶ "෶ ෶ қཉݡᔗඍึȅੂඍᅠݡཉ፞Ъ౭တᔗЪඍ׽ᔗᐠݡᅠᔗᅠচݡᔗЪᅠึ೬တᔗ׽ึᔗඍึᅠᔗᅠึጄԽ৴ᔗ ժ෶࢞ ࡔ ٹĜêá֩áٹ׳׽ᔗĜêϥހఐЪི ୹Ժ෶ ෶ ಘ ێ ݡЪԽচᔗ ึᅠচݡཉɄᔗ ϣ৷ݡᔗ ጄැ׽ݡཉ౮ᐞ૪ඍॕᔗ ૪׽ݡЪᔗ ึࡼᔗ ᅠচݡᔗ Ъᅠึ೬ੂԽᔗ ᅾচݡึཉᐞᔗ চЪ၀ᔗ ࢟̕෶ )෶ ෶ ͦ෶ )෶ Á෶ ෶ "෶ ෶ ෶ Ҝඍݡ׽ᔗࡼཉึധᔗ ᅠচݡᔗ ǎĥ¹ށմݡཉᅠЪੂඍఐᐞᔗӦݡݡඍᔗึ൳ݡᔗึࡼᔗတᅠཉጄԽᅠጄཉЪඍԽݡŚᔗЪတᔗ೬ЪᐞᔗӦݡᔗॕఐ ෶ §෶ j෶ ෶ ෶ ෶"෶ ?)£ ෶ ཉݡඍሊᔗ ෶ ¹ "෶ ࢠ"෶ Á෶ނЪတတݡཉᅠ૭ึඍᔗᅠচЪᅠᔗᅠচݡᔗЪཉཉЪඍॕݡ೬ݡඍᅠᔗึࡼᔗᅠচݡᔗԽఐጄတᅠݡཉတᔗึࢰᔗЪᅠึ೬တᔗ૭တᔗ׽૫ँ )෶ ෶ി " ෶෶ )෶"¹෶"෶ ෶ ᔗ "¹෶)෶? ) ¹T෶ ЯÁ܅፿ੂᅠচᔗᅠচݡᔗ׽૪ँݡཉݡෑᅠᔗึཉॕЪඍတȃᔗ Ϗচጄတᔗ ᅠচݡᔗݡᐞݡᔗ Ъᅠึ೬တᔗЪཉݡᔗ တচЪໜݡ׽ᔗఐੂ௎ řĘ෶ ෫෶ ?෶ £ )"Ɨ෶ " ෶ )෶ Ç෶ ƨÁ෶ £෶ ެ£) ¹෶ " ෶ ᔗڈᔗ గݡЪࡼśᔗ ᅠচ܊ᅠচݡᔗ Խጄ೬೬૪ඍᔗलึ፿ݡཉတČᔗ ᅠচݡᔗ ݡЪཉᔗ Ъᅞึ೬တᔗ ఐ૪௎ݡᔗ Ъᔗ ӦੂྡԽচƳᅠཉݡ )ŵő෶ )n෶¥) ෶ "෶ ෶ ֓ )෶ ÕƇஔn෶ l ෶ Ȓ ඍึတݡᔗЪᅠึ೬တᔗఐੂ௎ݡᔗЪᔗ̵Ñ౴ཉึඍݡᅠČᔗ ᅠচݡᔗᅠึඍॕጄݡᔗ Ъᅠึ೬တᔗఐ૭௎ݡᔗЪᔗ চЪ౮ࡼƳധึึඍŜᔗ £෶ "Ȓ෶ ෶ ෶ ෶ ෶ ")"T෶ l"෶"෶ )෶ ෶ ᅠচݡᔗӦึ׽ᐞᔗЪᅠึധတᔗగੂ௎ݡᔗᅠচݡᔗӦึ׽ᐞᔗੂᅠတݡఐࡼČᔗᅠচݡᔗЪᅠึ೬လᔗึࡼᔗᅠচݡᔗࡼݡ೬Ъ౯ݡᔗတݡᏛᔗ ??)෶ ")෶ "¹෶ Ø¹ ?Ŕ෶ ෶ "෶ Á෶ ¹ҕ෶෶ )෶ǥ"£"" ෶ Ȣ ງཉॕЪඍတᔗ ఐੂ௎ݡᔗ Ъᔗ ׽ཉጄ೬Čᔗ Ъඍ׽ᔗ ᅠচึတݡᔗึࢱᔗᅠচݡᔗᓮЪఐݡᔗ တݡᏍᔗ ึཉॕЪඍတᔗ ఐੂ௎ݡᔗ Ъᔗ " ᅠচጄ೬Ӧȃʆᔗ ©ǰ෶ ෶ ෶ ෶?෶ "Ś)෶ " n෶ ¹¹෶ 7)" ¹෶ "෶ ෶ ෶ Ȧ෶ "෶ "෶ ෶ ෶ )෶ Á෶ ෶ "¹෶ T෶ ෶ ෶Á෶ ή፿૬ඍॕᔗ ᅠึᔗᅠচݡੂཉᔗᅠݡඍ׽ݡඍԽᐞᔗᅠึᔗཉݡ׽ጄԽݡᔗݡጳݡཉᐞᅠচ૪ඍॕᔗᅠึĒᔗЪඍ׽ᔗላຈᔗ ෶ բĤ෶ ෶ "෶ٴ" ෶À"୺ञ΍௬ ෶ ˘෶ K½ͨ ෶ "෶ ?¹ "෶ £" ׽ݡЪఐᔗ ݡတတݡඍᅠ૭Ъ౮ఐᐡᔗ ፿ੂᅠচČᔗ༭ጄЪඍᅠ૭ᅠЪᅠੂጳݡᔗ ԽึඍԽݡໜᅠတᔗ Ъඍ׽ᔗఐЪᎁတᔗ ˫ Ъတᔗ ᅠচݡᔗ တึఐݡᔗ Ъඍ׽ᔗတጄऒԽ૪ݡඍᅞᔗ Խึඍ׽૪ሌ૪ึඍᔗ ึࡼᔗ တᅠཉጊԽᅠጄཉݡČᔗ ᅠচݡᔗοЪིጳЦတᅠੂᒅ

)෶ ෶"C෶ ෶ ീ" Page 56 ጳЦ׽ੂඍတǎϹЪ૪ӦচЦᓯੂ௎Ъတᔗ ึጳݡཉఐօึ௎ݡ׽ᔗ ᅠধݡᔗ ࡼЪԽᅠᔗ ᅞচЪᅠᔗ ༭ጄҝඍᅠ૪ᅠЪᅠ૭ጳݡᔗ ¼෶ ෶¦" £ޭ෶ "Ȓ෶ ? )T෶ ౰Ъ፿တᔗ ЪౢึඍݡČᔗ ᅠ৵ึጄॕচᔗ Ъఐ፿Ъᐞတᔗ ЪတႤ૪ॕඍЪԊఐݡᔗ ᅠຉᔗ ᅠচݡᔗ ໜЪᅠᅠݡཉඍੂඍॕᔗึྡྷᔗ ě ෶ ෶ ෶ ?¹ n෶ ෶ တᅠཉጄԽᅠጄཉੂඍॕᔗ ึࡼᔗ ݡጳݡඍᅠတċᔗ ԽЪඍᔗඍݡጳݡཉᔗ ׽ݡတԽཉੂӦݡᔗ ᅠচݡᔗ ݡጳݡඍልᔗ Ъං׽ᔗ ૪ᅠတᔗ ִÁ෶"C෶ )෶ "෶෶ ෶ ෶ ෶ 7෶ ෶ ෶ ) 7෶ 7෶ ᔗ ùڈတᅠཉጄԽᅠጄྣੂඍॕȾᔗ λጄЪඍᅠੂᅠЪᅠ૪ጳݡᔗ ౱Ъ፿တᔗ ׽ึᔗ ඍึᅠᔗ ݡጳݡඍᔗ ЪԽԽึጄඍᅠᔗ ࡼฮཉᔗ ึඍ ࡼᔗ ᅠচݡᔗ ೬ึတᅠᔗ တੂॕඍੂࡪ૰ԽЪඍᅠᔗ ЪတໜݡԽᅠတᔗ ึࡼᔗ တᅠཉጄւᅠጄཉݡċᔗ ጳ૭ᑒȃČᔗ Ꭼচึ౰ݡඍݡတတɄᔗึ ෶ Á෶ ௭෶ ෶ )෶ "෶ ෶ ¹" ෶ Љচึఐݡඍݡတတᔗ ૪ᅠတݡ౭ࡼᔗੂတᔗ ᅠচݡᔗ ึጄᅠԽึ೬ݡᔗ ึࡼᔗတᅠཉጄԽᅠጄཉੂඍॕᔗ Ъඍ׽ᔗ တᅠཉጄքᅁጄཉੂඍॕᔗ ǎ©Á෶ ෶ ෶ ෶ ෶ Ȓ"෶ )෶Á ෶"Á෶෶ ϰ෶ )෶ "෶ ಙ ෶ ᅠЪ௎ݡတᔗ ໜఐЪԽݡᔗ Ъᅞᔗݡጳݡཉᐞᔗౢݡ፟ݡ౳ᔗ ึࡼᔗึྤॕЪඍ૭Ⴅ೬૭Խᔗ ఐੂࡼݡȆᔗ Ϗচݡᔗ Խཉ૭ᅠ૪༭ጄݡᔗ ึࢲᔗ ) 7ӏ෶ ¹෶ ෶ ෶ ෶ ) ෶ Á෶"¹෶ Ę෶෶ ?" ෶ ᅠচݡᔗЪᅠึ೬੝Խᔗ ᅠচݡึཝᐣᔗ ึࡼᔗᅠচݡᔗ οЪཉጳЦတᅠ૪ጳஓ׽૪ඍတᔗ ӦᐢᔗᅠচݡᔗϹ૪ஹጋЦඍЪጳЦ׽੣ඍႦᔗ "7෶ Ì ¹ ෶ ෶ ǅɷ n෶ ෶ ) ޮ෶ ෶ "෶ ෶ "¹෶ ෶ "෶ ෶ ?)£ Ҟඍ׽ᔗΤЦ׽চᐞЪ೬ੂ௎Ъတᔗ፿Ъတᔗᅠচݡཉݡࢳึཉݡᔗ׽ੂཉݡԽᅠݡ׽ᔗЪॕЪੂඍတᅠᔗᅠ৶ݡᔗཉݡٌጄԽሎ૭ึිᔗ " ʋͽ෶ Á෶"¹෶ ෶ "෶ ෶ ?)£ T ş ෶ ጳݡྏČᔗ ໜึੂඍᅠݡٍᔗึڥࢰᔗGɷ ఐੂ፠૪ඍ९ᔗໜིฮփݡႧႧᔗᅠึᔗ༮ጄЪඍᅠੂᅠЪᅠੂጳݡᔗ౭Ъ፿တᔗЪඍ׽Čᔗ೬ึཉึ j෶ "f )෶ )෶ ෶ "෶ "?)7 7෶ )?෶ ħ")ಚ෶ ඍᅠᔗ ԽุඍᅠཉЪ׽૪Խᅞ૪ฬඍᔗ ૪ඍᔗ ሏݡཉധႥᔗ ึࡼᔗ ᅠচݡᔗ Ъᅠึ೬ੂԽᔗᅠচݡึཉᐞɅᔗރጄᅠᔗ Ъඍᔗ ૪ඍচݡཉึ ෶ ĥ? )෶§" ٲ£ ( ෶ ù ෶ ෶ ෶ £¹£ ෶ ?)")෶ ෶ "෶ ཉᐞᔗ Ъඍ׽ᔗ ੂᅞတᔗ Խཉੂᅠ૪༭ጄݡᔗတᔗࡼึጊඍ׽ᔗ ੂඍᔗึބᔗလጄ೬೬Ъཉᐞᔗึࡼᔗᅠচݡᔗ Ъᅠึ೬૭Խᔗ ᅠচ̏ Á)෶ ෶ Á ෶ ෶ ෶ ෶ ෶ )"ǌ෶ ෶ ෶ " "£෶ ཧݡᔗ૪ඍᔗᅠཉЪඍတ౲Ъᅠ૭ึඍᔗÄ[Ƭڥॕੂጳݡඍᔗচ တÏ˳ЪധȃໜุȆᔗໜЪPတᔗΝЪ೬ȃཉੂ೬ᔗЪඍ׽ᔗੂတᔗ ¹෶ "෶ ) )෶ ෶ )Á)෶ ෶ ǵޯ෶ " "£෶ ?෶ ෶ ෶ " ෶ ෶ )෶ ෶ ෶ Á ෶ n෶ ෶ ෶7χ෶ ෶ 7 ϏচݡᔗϹЪ૭ӦচЦᓰੂ௏ЪတᔗတЪᐞ ˚ᔗϏচݡᔗීЪᅠጄཉݡᔗึࡼᔗЪᅠึ೬ႨᔗੂတᔗတጄԽচᔗᅠচЪᅠᔗ ᐞǹᔗ " "£෶ ௮?෶) "෶ ")෶ ෶ "ϋધ෶ ް)෶ú"෶ ЪඍᔗЪᅠึ೬ᔗੂတᔗတໜ৷ݡཉੂԽЪఐċᔗচЪတᔗඍึᔗໜЪཉᅠတČᔗੂတᔗတ૪ඍॕఐݡČᔗЪඍَᔗݡᏜੂတᅠတᔗ೬ЪᅠݡཉੂЪఐ౰ ෶ )෶ "?ǻǕ෶ "෶)෶""෶Æ෶ j෶ ෶ ͽ ෶෶ ) Ϗচݡᔗ Խึඍॕగึ೬ݡཉЪᅠੂึඍᔗ ึࡼᔗ Ъᅠึ೬တᔗ ࡼึཉ೬တᔗ ึӴ஥ݡԽᅞတᔗ Ðึࡼᔗ ໜݡཉքݡໜᅠ૮ึඍðᔗ "ϊ෶ Á)෶ ) )"෶ )ř෶ " "£෶ ) ෶ ūન"ϼ෶ Á෶ တጄԽ৸ᔗ ЪႥᔗԽึఐึཉǏတচЪໜݡᔗ Ъඍ׽ᔗ ึᅠচݡཉᔗ ึӦ஺ݡԽᅠတǽᔗ ̥ݡᅠ፿ݡݡඍᔗ ᅠচݡᔗ Ъᅠึ೬တᔗ ૪ුᔗ ϖ෶ g)7G""¹ٳ ෶( ޱৢ ෶ Á )෶ ) 7෶ 7෶ ¿Á)ŐĘ෶ £"ǌ෶ ЪඍᔗЪᅠึ೬ᔗԽึൺॕఐึ೬ݡཉЪᅠ૯ึඍᔗᅠ৹ݡཉݡᔗЪཉݡᔗ૭ඍሐݡཉጳЪఐတȞᔗ ϏচЪᅠᔗᅠচݡတݡᔗ Ъᅠึ೬Ⴉᔗ " /;Oy) Á෶ ¹" "࠮ "෶ j)z7)D27P{ "෶ -ki37G{ :©ɷ D]vybwU¨U£QUÝ s̔ 97:;U]Ý UbÝ GvMÐU 'Ý O»Æbg»³Ý £jÝ ¥±Ñ_w£UUÚ ٹ G ǵ 7ŕǚÔǵ B&ǵ Ñ²y²Ý ȷȸˏ [Ó ©gzbgbÝ £kÝ »vgÝ ©gU»y£²wy¥Ý ]g»ÌggÝ »wgÝ »vÆ]Ý UcÝ ³gÏ!Ý 3b 7ƀ ! %$ǵ Øv{#Ý sÐz"Ý £ª"Ý ]Æ#Ý »wU«Ý CUÝ «y"Ý ¥£Ý _w«sÑU$Ý[ ٹÝ ٚӔßȞ Ý `v£³ 5ǵ IU Ý sÓ|"Ý ]´Ub#Ý ¥U'Ý k£%>P %Ý U#Ý_wgÝ ¦£|%Ý U&Ý »y¦ ٹқzé Ȗ Ùvg³ Ý ]ÒU#Ý]U Ý ෶ ෶ ෶ (෶ ෶ ෶ ෶ LÛSȟ &෶ &A෶ 4 4෶ ന4෶ ෶ ʬ ෶ A෶ 4!෶ ෶ 4෶ ෶ 4෶ ෶!ඝ 4 ഩ෶ ¼෶ ෶ Ԁ෶ڏ ෶ Շ෶ ෶ 44෶ ෶ 4෶ 4!෶ ෶ 4෶ 4 !Κ෶ A෶ 4෶ °෶ ෶ ෶ 4 ෶ ෶ A෶Û෶ 4 ෶ 4ࣛ෶ 4෶ ෶ ෶&෶4!෶ 4ظ ෶ ෶ ෶ ෶ ȩ۵Çǘ෶ é෶ ധ෶ ෶ ෶ 4෶ 4෶ Ǌ4෶ C 4A෶෶4ੰ෶ ෶෶ 4A෶ ෶ ෶ 4෶ 4ø෶ l4෶ ෶ !෶ ෶ ෶ ෶ ෶ çƯA෶ ෶ ĶA෶ ෶ ෶ ෶ 4෶ ෶ ෶ ෶ ෶ A෶ 4෶ õ;4H4 ෶ 4ȇ ෶ !෶ 4෶ # !A෶ 4෶ 4෶ ෶ ෶ ෶ Ƿȟ ůȟ ȟ ෶ õȇ Ö෶ ෶ ෶ 4෶ ˌ෶ ෶ ෶ l4෶ ෶ C4෶!4ĉ෶ 4෶ ෶ ෶ &෶ ෶ &4ϫ෶ 44୐෶ ෶ ෶ ෶ ෶ 4෶ ෶ ੳ ݏ෶ ෶ 0ŗ A෶෶෶ ෶ē÷෶෶ 4෶ Ǿ෶෶ ߩ౑෶ ෶ °4 ෶ ZjF ෶ 4෶ ෶ ෶ 4෶ ෶ ෶ ෶ ෶ ෶෶ 4෶ ೼෶ ෶ ෶ ෶4෶ &ࣜ෶ 4෶ ෶ ෶ Ћ4෶ 4෶ Mȟ ȟ 4§෶ j෶ 44! ෶ 4෶ &ࣚ෶ ෶ Ƞ ෶ ෶ A෶ 4ੲ A෶ ෶عA෶ A෶É෶෶ ෶ 4;෶ ෶෶ 4෶ ෶ ෶ j4 4Y෶ 4෶ ෶ &෶ ෶ 4 ෶ ෶ ෶ 4෶ ō4!෶ Y44 t44෶ 4෶ ෶ ෶Ƙ෶෶Ƙූඃà෶Ƀ೻4෶ ෶෶4෶;4֭ ෶4 πࣘ4෶ tࣙ෶ ) ෶ 5$ɠɹ ¬; ̔ ɺ$Î7̔ ෶ ෶&A෶ ෶ Û4 ෶ Ň෶ 4෶ 4 Û;A෶ 4§TA෶ 4෶ ෶ Ōȟ W෶ ෶ ෶ ෶ §ɷ sǵ ؗ౐Ç෶ Ö෶ ෶ 4A෶ ෶ ෶ ෶෶ ݎ!෶෶෶44෶&෶!෶ 4෶ Æ෶ W4෶ ෶ 4෶ 4!4෶ 4 ෶෶ 4! C4෶෶ ෶!෶෶ ෶ ෶ø෶ j෶෶෶෶ T෶ ෶ 4෶ 4হT෶ ¥4෶ Ŏ෶ ŋj ෶ 4෶ 4෶ ෶ ෶ 4෶ ෶ A෶ ෶ ෶ ෶ ෶ ෶෶&4෶෶෶4෶෶ 44ؕ෶෶غϫ ෶4෶ t࠿෶ ෶ ෶ 4෶ ̑ Ƀ෶ 4 ෶ ෶ ȆA෶ 4Ӭ ෶ ෶෶෶4 ෶ ෶ ෶4ஷ4෶ ෶ ɂ4෶ ࠱೙CÆ෶ ě!A෶ ೺̯෶ 4 ෶ ¯ ෶t෶ ƈfੱ෶ 4෶ ෶ ෶ ෶ 4 ෶ ෶ ෶(෶ &෶4෶෶ ෶ (4!4෶ ෶ ෶ ෶ ෶෶෶෶ஸ4෶C෶4෶෶4෶෶෶෶ ƈ ҒA෶ ෶ ෶ ʖ4A෶ ෶ ෶ ෶ 4 Ř ෶ ෶ t෶ 4෶ ෶ ං4෶ &෶ !෶ ෶ ÅĶ÷෶ ෶ ෶ C෶ 4෶ ɿ౏ࡺ෶ Ī4ɞƺ෶ ¯ࣗ¶෶ ո4 Ê෶ §෶ jt෶ ෶ ෶

Q෶

Qࡹ෶ ෶

QÑ

෶

QQ෶

੭෶

&෶

Q෶ ෶

෶ ෶

ƎM$0 XƬ

# "êȟ

෶ ЎQ෶

_෶

෶ Q෶

෶ á

ŅŷĤƍøoĭ

!෶෶

Q෶ ෶

&෶ Ʊ෶

j෶ Q෶

QQ෶ Q෶ $ Ƭ

෶ )෶ڲ& ෶

Q ෶෶෶

෶ ෶

෶ Q෶ Q ෶

¿å෶

І!෶ Qƶ෶

Ĵɷ

෶ Ñ

QQ෶ Q෶෶

!෶

à෶Q ෶

෶ Y_෶ ෶

෶ ෶ ෶

QÒ෶

Ʌ෶

෶ ෶ ĸð෶

Æ FƬ

Q෶

Q Q෶Q෶Q Q ĭ

෶ ō෶ ෶ ¿෶ Q_෶ ෶ ෶ Q෶

& ෶Q෶

&Q Q෶ l ෶

ē෶ ෶ ෶ ෶ Q෶ Q_෶

&෶ ෶ ෶ Q෶

෶&෶

5$ Ƭ

2O P

Q෶Q෶෶

Q෶ ෶ Q Q ੯ࣖ෶

ƒ Ƭ

Qå෶&෶ C

QQ෶ ෶ !෶ ෶

!෶෶෶Q෶

෶෶¿ ෶

BA̔

෶

Ò'L Q෶ ෶ Ƭ Ƙ*LƬMƏČã E Ƭ

CQ෶ Q෶ ! ෶ Q Q Ģ

)Nȟ 6ȟ ȟ

Q෶෶

JƬ

෶෶Q෶

Q෶

CQ෶ Qݍ෶ ෶ Q෶ Q

E½Ƭ

6 ȟ

Q෶

෶

Q෶

Q Q ෶ ෶

Q෶ ෶ ෶ 1QQQ ෶

QÇ෶ W෶

¿!å෶

ĒĠĈȁ

!Ě_෶ ෶

áQ෶

b?1Ȱ

%a`Ȱ

ī෶෶&෶

෶

ē ʕø෶ ˭෶

baĲȰ

ba£Ȱ %b1Ȱ baıȰ

qaĳȰ ! ť෶

Q෶ Q Q Έ෶

LƬƐý$ Ƭ

෶ Q෶Ðڎ ෶ ෶ Q෶ ෶

̏෶ ෶ !෶

5Ƭ

՟෶ ෶

Q)_෶

Q෶Q෶ǲQ෶ !෶෶

$ł>Ƭ

Ç෶

s#J$ Ƭ ෶ ෶ Qɋ෶

BA̔

Q෶ ෶ ෶ Q෶

BA̔

ȗ ǌȟ

Q೘Q ෶

ą෶

෶ ෶ Q෶ Q෶ ෶

Q$ '

෶

_෶෶੬ͯ෶Q෶෶

ٹ%ӏ| ٹՓé$Йϵ$ז$ë К}%ë$þþ$͔ ٹ ϔ ͻ ٹȘ%{|

෶ ¿

Q෶ ෶

Q෶

jQ෶ Q෶ &෶ ±෶ ෶ QQ෶ Q෶ ǾQ෶ ෶෶

2 P

ٹó%ȗ| ٹƥ҈ Eȁ

%ĂȰ

ٹ%ó{ ٹνœ

෶Q

෶෶&ǋ_෶෶Q෶෶Q

Q ෶ &෶ ෶

෶

QÇ෶ ƂǇ෶

෶ ෶ ෶ ඛQ෶طQ෶QࡸQ෶ ෶±෶Q Q෶෶ඁ

) Ƭ

Që෶ ෶ Ǳ෶ ê෶ Qࣕ෶ &෶ ƿЅ෶ ê෶ ī෶ QQ෶ ෶ ෶ &_෶ QQ෶ ෶ Q෶ _෶ ෶ ෶ ෶ Q෶ Q෶ ග ෶ڳ Q෶ QQ෶ Q෶ &෶ QQ ෶ 8 8෶ Q෶ ෶ ෶ ǯQ _෶ 1෶ Q෶ ƒ ෶ ෶ Ç෶ ƂQ෶ ෶ 8෶Q෶ &_෶ ෶ ෶ Q෶ ෶ ෶ QQQ ෶ ෶ ෶ &Q෶ _෶ Q෶ Ţ Ĵ෶ Y !Q෶ QQ_෶ ෶ ෶ ෶ ȇ Q෶ 1෶ ǯ 8෶ ෶ Q੮ Ĵ!෶ ෶ ෶ ෶ ஶ෶ &෶ ෶ &෶ ෶ ¯෶ ෶ Q ׺෶Q෶෶ ෶ ෶ !෶ Ç෶ ¥

Page 57 A Comprehensive Manual of Abhidhamma:

The Abhidhammattha Sangaha Of Ɩcariya Anuruddha

Page 58 GENERAL EDITOR Bhikkhu Bodhi

REVISED AND EDITED BY Allan R. Bomhard

CHARLESTON BUDDHIST FELLOWSHIP 940 Rutledge Avenue i Charleston, SC 29403

2007 (2551) 106 3. Compendium of the Miscellaneous

&RPSHQGLXPRI)XQFWLRQV kiccasangaha

$QDO\VLVRI)XQFWLRQV

Kiccasangahe kiccƗni nƗma pasisandhi-bhavanga-Ɨvajjana- dassana-savana-ghƗyana-sƗyana-phusana-sampasicchana-santƯraza- votthapana-javana-tadƗrammaza-cutivasena cuddasavidhƗni bhavanti. Pasisandhi-bhavanga-Ɨvajjana-pañcaviññƗza-sshƗnƗdivasena pana tesag dasadhƗ shƗnabhedo veditabbo.

In the compendium of functions, there are fourteen functions, namely: (1) rebirth- linking; (2) life-continuum; (3) adverting; (4) seeing; (5) hearing; (6) smelling; (7) tasting; (8) touching; (9) receiving; (10) investigating; (11) determining; (12) javana; (13) registration; and (14) death. Their further classification should be understood by way of stage as tenfold, namely: (1) rebirth-linking; (2) life-continuum; (3) adverting; (4) fivefold sense consciousness; and so forth.

Page 59 *XLGHWR

$QDO\VLVRIIXQFWLRQV In this section, the eighty-nine types of consciousness are classified by way of function. The Abhidhamma posits, altogether, fourteen functions performed by different kinds of consciousness. These are exercised either at different phases within the cognitive process (3—13) or on occasions when consciousness is occurring outside the cognitive process, that is, in process-freed (vƯthimutta) consciousness (1, 2, 14).

5HELUWKOLQNLQJ pasisandhi This function, exercised at conception, is called rebirth-linking, because it links the new existence to the previous one. The consciousness that performs this function, the pasisandhicitta, or rebirth-linking consciousness, occurs only once in any individual existence — at the moment of birth.

/LIHFRQWLQXXP bhavanga The word bhavanga means “factor (anga) of existence (bhava),” that is, the indispensable condition of existence. Bhavanga is the function of consciousness by which the continuity of the individual is preserved through the duration of any single existence, from conception to death. After the pasisandhicitta has arisen and fallen away, it is then followed by the bhavangacitta, which is a resultant consciousness of the same type as the pasisandhicitta but which performs a different function, namely, the function of preserving the continuity of individual existence. Bhavangacittas arise and pass away every moment during life whenever there is no active cognitive process taking place. This type of consciousness is most evident during 3. Compendium of the Miscellaneous 107 108 3. Compendium of the Miscellaneous

is the most important from an ethical standpoint, for it is at this point that wholesome or deep dreamless sleep, but it also occurs momentarily during waking life countless times unwholesome cittas originate.77 between occasions of active cognition.

When an object impinges on a sense door, the bhavanga is arrested, and an active 5HJLVWUDWLRQ tadƗramma a The word tadƗramma a means, literally, cognitive process ensues for the purpose of cognizing the object. Immediately after the z z “having that object” and denotes the function of taking as object the object that had been cognitive process is completed, again the bhavanga supervenes and continues until the apprehended by the javanas. This function is exercised for two mind-moments next cognitive process arises. Arising and perishing at every moment during this passive immediately after the javana phase in a sense-sphere cognitive process when the object is phase of consciousness, the bhavanga flows on like a stream, without remaining static for either very prominent to the senses or clear to the mind. When the object lacks special two consecutive moments. prominence or clarity, as well as in other types of cognitive process apart from the sense-

sphere process, this function is not exercised at all. Following registration (or the javana $GYHUWLQJ Ɨvajjana When an object impinges at one of the sense doors or phase when registration does not occur), the stream of consciousness again lapses back at the mind door, there occurs a mind-moment called bhavanga-calana, vibration of the into the bhavanga. life-continuum, by which the bhavanga consciousness “vibrates” for a single moment.

This is followed by another moment called bhavanga-upaccheda, arrest of the life- continuum, by which the flow of the bhavanga is cut off. Immediately after this, a citta 'HDWK cuti The death consciousness is the last citta to occur in an arises turning to the object, either at one of the five physical sense doors or at the mind individual existence — it is the citta that marks the exit from a particular life. This citta door. This function of turning to the object is termed “adverting.” is of the same type as the rebirth-linking consciousness and the bhavanga, and, like them, it pertains to the process-freed side of existence, the passive flow of consciousness ² 6HHLQJHWF In a cognitive process at the sense doors, after the moment of outside an active cognitive process. It differs from them in that it performs a different function, namely, the function of passing away. Page 60 adverting, there arises a citta that directly cognizes the impingent object. This citta, and the specific functions it performs, is determined by the nature of the object. If the object is a visible form, eye-consciousness arises seeing it; if it is a sound, ear-consciousness %\ ZD\ RI VWDJH DV WHQIROG The word “stage” (shƗna) means a moment, or arises hearing it; and so forth. In this context, the functions of seeing and hearing, etc., occasion, between two other cittas at which a given citta is able to arise. Although there do not refer to the cognitive acts that explicitly identify the objects of sight and hearing, are fourteen functions of consciousness, the five sensory functions of seeing, etc., all etc., as such. They signify, rather, the rudimentary momentary occasions of conscious- occupy the same stage of the cognitive process, between the two stages of adverting and ness by which the sense datum is experienced in its bare immediacy and simplicity prior receiving. Thus, the fourteen functions can be condensed into ten stages of to all identificatory cognitive operations. consciousness.

² 5HFHLYLQJHWF In the case of a cognitive process through any of the five sense doors, following the citta that performs the function of seeing, etc., there arise &ODVVLILFDWLRQE\ZD\RI&RQVFLRXVQHVV in succession cittas that perform the functions of receiving (sampasicchana), investigating (santƯraza), and determining (votthapana) the object. In the case of a Tattha dve upekkhƗsahagatasantƯrazƗni c’eva assha mahƗvipƗkƗni cognitive process occurring in the mind door independently of the physical senses, these ca nava rǌpƗrǌpavipƗkƗni cƗ ti ekǌnavƯsati cittƗni pasisandhi-bhavanga- three functions do not occur; rather, mind-door adverting follows immediately upon the cutikiccƗni nƗma. cutting off of the bhavanga without any intermediate functions. ƖvajjanakiccƗni pana dve. TathƗ dassana-savana-ghƗyana- sƗyana-phusana-sampasicchanakiccƗni ca. Javana Javana is a technical term of Abhidhamma usage that is best left TƯzi santƯrazakiccƗni. untranslated. The literal meaning of the word is “running swiftly.” As a function of ManodvƗrƗvajjanam eva pañcadvƗre votthapanakiccag sƗdheti. consciousness, it applies to the stage of the cognitive process that immediately follows ƖvajjanadvayavajjitƗni kusalƗkusala-phala-kriyƗ cittƗni the determining stage76 and consists of series of cittas (normally seven, all identical in pañcapaññƗsa javanakiccƗni. kind) which “run swiftly” over the object in the act of apprehending it. The javana stage

76 That is, in the five-door process. In a mind-door process, the javana phase follows the mind-door 77 This is so in the case of non-Arahants. For Arahants, the javana are ethically indeterminate. Javana is adverting consciousness. treated more fully in Chapter 4. 4. Compendium of the Cognitive Process 141 142 4. Compendium of the Cognitive Process

Ledi Sayadaw explains that it is in these consequent processes that distinct 7KH0LQG'RRU3URFHVV manodvƗravƯthi recognition of the object occurs; such recognition does not occur in a bare five-door

process itself. An eye-door process, for example, is followed first by a conformational 7KH/LPLWHGJavana3URFHVV mind-door process (tadanuvattikƗ manodvƗravƯthi), which reproduces, in the mind door, the object just perceived in the sense-door process. Then comes a process grasping the ManodvƗre pana yadi vibhǌtam Ɨlambana ƗpƗtham Ɨgacchati, g object as a whole (samudƗyagƗhikƗ); then a process recognizing the color (vazzasalla- tato para bhavangacalana-manodvƗrƗvajjana-javanƗvasƗne g kkhazƗ); then a process recognizing the entity (vatthusallakkhazƗ); then a process tadƗrammazapƗkƗni pavattanti. Tato parag bhavangapƗto. grasping the name (nƗmagƗhikƗ); then a process recognizing the name (nƗmasalla-

kkhazƗ). When a clear object enters the avenue of the mind door, then the vibration of the “The process grasping the object as a whole” is the mind-door process perceiving, life-continuum, mind-door adverting, javanas, and, at the end of the javanas, registration as a whole, the forms repeatedly perceived in individual frames by the two preceding resultants, all take place. Following this, there is subsidence into the life-continuum. processes, the original sense-door process and the conformational mind-door process. This process exercises a synthesizing function, fusing the perception of distinct “shots” of Avibhǌte pan’Ɨlambane javanƗvasƗne bhavangapƗto va hoti. the object into the perception of a unity, as in the case of a whirling firebrand perceived Natthi tadƗrammaz’uppƗdo ti. as a circle of fire. It is only when this has occurred that recognition of the color is possible. When the recognition of the color occurs, one recognizes the color: “I see In the case of an obscure object, there is subsidence into the life-continuum at the blue.” When the recognition of the entity occurs, one recognizes the entity or shape. end of the javanas, without giving rise to the registration resultants. When the recognition of the name occurs, one recognizes the name. Thus, Ledi Sayadaw

Page 61 asserts, it is only when a recognitional process referring to one or another specific feature occurs that one knows: “I see this or that specific feature.” *XLGHWR (2) An independent mind-door process occurs when any of the six objects enter 7KHPLQGGRRUSURFHVV When a cognitive process occurs in one of the sense the range of cognition entirely on its own, not as a consequence of an immediately doors, two doors are actually involved; the physical sense door and the mind door, which preceding sense-door process. The question may be raised how an object can enter the is the bhavanga from which the cognitive process emerges. What is called a mind-door range of the mind door independently of a proximate sensory impingement. Ledi process is a cognitive process that occurs exclusively through the mind door, without any Sayadaw cites various sources: through what was directly perceived earlier, or by admixture of the sense doors. This kind of process is also called, for the sake of clarity, a inference from what was learned by oral report; on account of belief, opinion, reasoning, bare mind-door process (suddha-manodvƗravƯthi). or reflective acceptance of a view; by the power of kamma, psychic power, disturbance of The mind-door process includes both the “limited,” or sense-sphere process the bodily humours, the influence of a celestial being, comprehension, realization, etc. (paritta-vƯthi), dealt with in §§12—13, and the cognitive process in absorption pertaining He explains that, if one has clearly experienced an object even once, at a later time — to the sublime (mahaggata) and supramundane (lokuttara) attainments, dealt with in even after a hundred years or in a future life —, dependent on that object, a condition §§14—16. may be set for the vibration of the bhavanga. The mind that has been nurtured on such The limited, or sense-sphere mind-door process, is itself twofold: (1) that an input of prior experiences is extremely susceptible to their influence. When it consequent to a five-door process (pañcadvƗrƗnubandhakƗ) and (2) the independent encounters any sense object, that object may trigger off, in a single moment, waves process (visugsiddhƗ). extending to many thousands of objects previously perceived. The mental continuum, constantly being excited by these causal influences, is (1) Just as when a gong is struck once by a baton, the gong sends forth a always seeking an opportunity to emerge from the bhavanga and acquire a clear continuous stream of reverberations, so, when one of the five sense doors has been cognition of an object. Therefore, the mental factor of attention present in the bhavanga impinged upon once by a sense object, after the five-door process has ceased, the past repeatedly causes the bhavanga to vibrate, and it directs consciousness again and again to sense object comes into range at the mind door and sets off many sequences of mind-door advert to objects that have gained conditions to appear. Even though the bhavanga citta processes. Because these cognitive processes come as the sequel to a five-door process, has its own object, Ledi Sayadaw explains, it occurs in the mode of inclining towards they are known as consequent processes. They are counted as fivefold by way of the five some other object. As a result of this constant “buzz” of activity in the bhavanga, when sense-door processes which they follow. an object acquires sufficient prominence through other operative conditions, it draws the 4. Compendium of the Cognitive Process 143

continuum of consciousness out of the bhavanga, and then that object comes into the range of cognition at the mind door. The independent process is analyzed as sixfold: (1) the process based on what was directly perceived; (2) the process based on inference from what was directly perceived; (3) the process based on oral report; (4) the process based on inference from oral report; (5) the process based on the cognized; and (6) the process based on inference from the cognized. “The cognized” here includes belief, opinion, comprehension, and realization; “inference from the cognized” includes judgments arrived at by inductive and deductive reasoning.

:KHQ D FOHDU REMHFW HQWHUV HWF There are two types of mind-door process pertaining to the sense sphere, distinguished by the intensity of the object. In a process with a clear object (vibhǌtƗlambana), when the object enters the avenue of the mind door, the bhavanga vibrates and is arrested. Then, a mind-door adverting consciousness turns to the object, followed by seven moments of javana and two of registration, after which the cognitive process subsides into the bhavanga. This is in the case of beings in the sense-sphere plane; but, for beings in the fine-material and immaterial planes, moments of registration do not occur even when the object is exceptionally clear (see below

Page 62 §§19—20).

,QWKHFDVHRIDQREVFXUHREMHFW In the process with an obscure object (avi- bhǌtƗlambana), the two moments of registration do not occur under any conditions. Ledi Sayadaw holds that the subsidence into the bhavanga at the end of the javanas should be understood as the maximum type of process with an obscure object. However, he maintains that, when the object is obscure, a course ending with two or three occurrences of the mind-door adverting is also found, and a course ending with the mere vibration of the bhavanga may also be admitted. For, in the base of bare mind-door process, on countless occasions, an object enters the range of cognition and causes the bhavanga to vibrate two or three times, after which the disturbance subsides with no occurrence of cittas belonging to a cognitive process proper. Thus, according to Ledi Sayadaw, in the mind door too, there is a fourfold presentation of objects. The course ending with registration can be called a very clear (ati-vibhǌta) presentation; the course ending with javanas, a clear (vibhǌta) presentation; the course ending with mind-door adverting, an obscure (avibhǌta) presentation; and the course ending with mere vibration of the bhavanga, a very obscure (ati-avibhǌta) presentation. The clarity of the presentation depends either on the prominence of the object or the strength of consciousness. For a prominent object can appear clearly even when consciousness is weak, while a strong consciousness can clearly cognize even a subtle abstruse object.

6XPPDU\

VƯthicittƗni tƯz’eva cittuppƗdƗ das’eritƗ 200 6. Compendium of Matter

commentators maintain that “matter is so called because it undergoes and imposes alteration owing to adverse physical conditions such as cold and heat, etc.”94 The Buddha himself, in explanation of the term “matter” or “material form,” declares: “And why, monks, do you say material form (rǌpa)? It is deformed (ruppati); therefore, it is called material form. Deformed by what? Deformed by cold, by heat, by hunger, by thirst, by flies, mosquitoes, wind, sunburn, and creeping things” (Sagyutta NikƗya 22:79/iii, 86). &RPSHQGLXPRI0DWWHU

RǌpasangahavibhƗga (QXPHUDWLRQRI0DWHULDO3KHQRPHQD rǌpasamuddesa

,QWURGXFWRU\9HUVH ,Q%ULHI*UHDW(VVHQWLDOVDQG'HULYHG0DWWHU

EttƗvatƗ vibhattƗ hi sappabhedappavattikƗ CattƗri mahƗbhǌtƗni, catunnañ ca mahƗbhǌtƗnag upƗdƗya rǌpan CittacetasikƗ dhammƗ rǌpag dƗni pavuccati. ti duvidham p’etag rǌpag ekƗdasavidhena sangahag gacchati. SamuddesƗ vibhƗgƗ ca samusshƗnƗ kalƗpato Pavattikkamato cƗ ti pañcadhƗ tattha sangaho. Matter is twofold, namely: the four great essentials and material phenomena derived from the four great essentials. These two constitute eleven categories. Page 63 Having thus far analyzed consciousness and mental factors in accordance with their classes and modes of occurrence, matter (rǌpa) will now be dealt with. The compendium of matter is fivefold: enumeration, classification, origination, *XLGHWR groups, and the modes of occurrence. 0DWWHULVWZRIROG The Abhidhamma enumerates twenty-eight types of material phenomena, which are in two general categories: (1) the four great essentials and (2) *XLGHWR material phenomena derived from the four great essentials. The four great essentials (mahƗbhǌta) are the four primary material elements — the earth element (pashavƯ-dhƗtu), The first five chapters of the Abhidhammattha Sangaha form, in a way, a the water element (Ɨpo-dhƗtu), the fire element (tejo-dhƗtu), and the air element (vƗyo- complete compendium dealing with various aspects of conscious experience — with the dhƗtu). These are the fundamental constituents of matter, which are inseparable and 89 or 121 types of consciousness, with the 52 mental factors and their permutations, with which, in their various combinations, enter into the composition of all material the occurrence of consciousness in cognitive processes and at rebirth, with the planes of substances, from the most minute to the most massive mountain. Derived material existence, and with the classification of kamma and its results. phenomena (upƗdƗya rǌpa) are material phenomena derived from, or dependent upon, These first five chapters may be considered a detailed analysis of the first two the four great essentials. These are twenty-four in number. The great essentials may be ultimate realities — citta and cetasikas, consciousness and mental factors. In Chapter 6, compared to the earth, and the derivative phenomena to trees and shrubs that grow in Ɩcariya Anuruddha will analyze in detail the third ultimate reality, matter (rǌpa). He dependence upon the earth. will first enumerate the kinds of material phenomena; then, he will explain the principles All these twenty-eight types of material phenomena are distributed into eleven by which they are classified, their causes or means of origination, their organization into general classes. Seven of these are called concretely produced matter (nipphanna rǌpa), groups, and their modes of occurrence. Finally, he will conclude the chapter with a brief since they possess intrinsic natures and are thus suitable for contemplation and look at the fourth ultimate reality, the unconditioned element, NibbƗna. comprehension by insight. The other four classes, being more abstract in nature, are The Pali word for matter, rǌpa, is explained by derivation from the verb ruppati, called non-concretely produced matter (anipphanna rǌpa). which means “to be deformed, disturbed, knocked about, oppressed, broken”.93 The

93 According to the MahƗniddesa: ruppati, kuppati, ghassƯyati, pƯJƯyati, bhijjati. 94 SƯtozhƗdi virodhippaccayehi vikƗrag Ɨpajjati ƗpƗdiyati. VibhƗvinƯ-ÃƯkƗ. 6. Compendium of Matter 201 202 6. Compendium of Matter

95 ,Q'HWDLO&RQFUHWHO\3URGXFHG0DWWHU primary elements and derived matter), and manifestation as receiving. Its proximate cause is the other three great essentials. Both hardness and softness are modes in Kathag? which the earth element is experienced by the sense of touch.

1. PashavƯdhƗtu, ƗpodhƗtu, tejodhƗtu, vƗyodhƗtu bhǌtarǌpag nƗma. 7KHZDWHUHOHPHQW ƗpodhƗtu The water element, or fluidity, is the material factor 2. Cakkhu, sotag, ghƗnag, jihvƗ, kƗyo pasƗdarǌpag nƗma. that makes different particles of matter cohere, thereby preventing them from being 3. Rǌpag, saddo, gandho, raso, ƗpodhƗtuvajjitag bhǌtattaya-sankhƗtag scattered about. Its characteristic is trickling or oozing, its function is to intensify the phosshabbag gocararǌpag nƗma. coexisting material states, and it is manifested as the holding together or cohesion of 4. Itthattag purisattag bhƗvarǌpag nƗma. material phenomena. Its proximate cause is the other three great essentials. The 5. Hadayavatthu hadayarǌpag nƗma. Abhidhamma holds that, unlike the other three great essentials, the water element 6. JƯvitindriyag jƯvitarǌpag nƗma. cannot be physically sensed but must be known inferentially from the cohesion of observed matter. 7. KabaJƯkƗro ƗhƗro ƗhƗrarǌpag nƗma.

How? 7KHILUHHOHPHQW tejodhƗtu The fire element has the characteristic of heat. Its function is to mature or ripen other material phenomena, and it is manifested as a 1. Essential material phenomena: the earth element, the water element, the fire continuous supply of softness. Both heat and cold are modes in which the fire element, and the air element. element is experienced. 2. Sensitive material phenomena: eye, ear, nose, tongue, and body. 7KH DLU HOHPHQW vƗyodhƗtu The air element is the principle of motion and Page 64 3. Objective material phenomena: visible form, sound, smell, taste, and tangibility, the latter consisting of three essentials excluding the water element. pressure. Its characteristic is distension (vitthambana), its function is to cause motion 4. Material phenomena of sex: femininity and masculinity. in the other material phenomena, and it is manifested as conveyance to other places. 5. Material phenomena of the heart: the heart-base. Its proximate cause is the other three great essentials. It is experienced as tangible 6. Material phenomena of life: the life faculty. pressure. 7. Material phenomena of nutriment: edible food. Taken together, the four great essentials are founded upon the earth element,

held together by the water element, maintained by the fire element, and distended by Iti ca asshƗrasavidham p’etag sabhƗvarǌpag, salakkhazarǌpag, the air element. nipphannarǌpag, rǌparǌpag, sammasanarǌpan ti ca sangahag gacchati.

6HQVLWLYHPDWHULDOSKHQRPHQD pasƗdarǌpa Sensitive material phenomena Thus, these eighteen kinds of material phenomena are grouped together as: are five types of matter located in each of the five sense organs.96 The sensitivity is to be matter possessing intrinsic nature, matter possessing real characteristics, concretely distinguished from the gross sense organ that functions as its support. What is produced matter, material matter, and matter to be comprehended by insight. conventionally called the eye is spoken of in the Abhidhamma as the composite eye

(sasambhƗra-cakkhu), a compound of various material phenomena. Among these is eye-

sensitivity (cakkhu-pasƗda), the sensitive substance in the retina that registers light and *XLGHWR color and serves as a physical base and door for eye-consciousness. Ear-sensitivity (sota- pasƗda) is to be found inside the ear-hole, “in the place shaped like a finger-stall and (VVHQWLDOPDWHULDOSKHQRPHQD bhǌtarǌpa The great essentials are called surrounded by the fine brown hairs”; it is the sensitive substance that registers sounds and elements (dhƗtu) in the sense that they bear their own intrinsic natures (sabhƗva). serves as a physical base and door for ear-consciousness. Nose-sensitivity (ghƗna- pasƗda) is to be found inside the nasal orifice, as the substance that registers smells. 7KHHDUWKHOHPHQW pashavƯdhƗtu The earth element is so called because, like the earth, it serves as a support or foundation for the coexisting material phenomena. The 95 This explanation of the characteristics, etc., of the great essentials is taken from the Visuddhimagga XI, word pashavƯ comes from a root meaning ‘to expand or spread out,’ and, thus, the 93 and 109. earth element represents the principle of extension. The earth element has the 96 A detailed exposition of derived matter is found at Visuddhimagga XIV, 36—70, on which the account characteristic of hardness, the function of acting as a foundation (for the other given here is based. 6. Compendium of Matter 203 204 6. Compendium of Matter

Tongue-sensitivity (jivhƗ-pasƗda) is to be found diffused over the tongue, serving to presence. Its function is to make them occur. It is manifested as the establishment of register tastes. And body-sensitivity (kƗya-pasƗda) extends all over the organic body their presence. Its proximate cause is the four great essentials that are to be maintained. “like a liquid that soaks a layer of cotton,” and serves to register tactile sensations. The eye’s characteristic is sensitivity of the primary elements that is ready for the (GLEOHIRRG kabaJƯkƗrƗhƗra Edible food has the characteristic of essence impact of visible data; or its characteristic is sensitivity of the primary elements springing (ǀja), that is, the nutritional substance contained in gross edible food. Its function is to from a desire to see. Its function is to pick up a visible datum as object. It is manifested sustain the physical body. It is manifested as the fortifying of the body. Its proximate as the foundation of eye-consciousness. Its proximate cause is the primary elements born cause is gross edible food, which is the base of nutritive essence. of kamma springing from a desire to see. Each of the other sensitive material phenomena — the ear, the nose, the tongue, and the body — should be similarly understood, with 7KHVH HLJKWHHQ NLQGV RI PDWHULDO SKHQRPHQD The eighteen material appropriate substitutions. phenomena just enumerated are grouped together as matter possessing intrinsic nature (sabhƗvarǌpa) because each type has a distinct objective nature such as hardness in the 2EMHFWLYH PDWHULDO SKHQRPHQD gocararǌpa These are the five sense case of the earth element, etc.; as matter possessing real characteristics (salakkhaza- fields that serve as the objective supports for the corresponding types of sense rǌpa) because they are marked by the three general characteristics of impermanence, consciousness. It should be noted that the tangible object is constituted by three of the suffering, and non-self; as concretely produced matter (nipphannarǌpa) because they are great essentials: the earth element, experienced as hardness or softness; the fire element, directly produced by conditions such as kamma, etc.; as material matter (rǌparǌpa) experienced as heat or cold; and the air element, experienced as pressure. The water because they possess matter’s essential characteristic of undergoing deformation; and as element, being the principle of cohesion, is not, according to the Abhidhamma, included matter to be comprehended by insight (sammasanarǌpa) because they are to be made the in the tangible datum. The other four sense objects — visible forms, etc. — are types of objects of insight contemplation by way of the three characteristics.

Page 65 derived matter. Collectively, objective material phenomena have the characteristic of impinging on the sense bases. Their function is to be the objects of sense consciousness. They are ,Q'HWDLO1RQ&RQFUHWHO\3URGXFHG0DWWHU manifested as the resort of the respective sense consciousness. Their proximate cause is the four great essentials. 8. ƖkƗsadhƗtu paricchedarǌpag nƗma. 9. KƗyaviññatti vacƯviññatti viññattirǌpag nƗma. 0DWHULDOSKHQRPHQDRIVH[ bhƗvarǌpa Included here are the two faculties 10. Rǌpassa lahutƗ, mudutƗ, kammaññatƗ, viññattidvayag vikƗrarǌpag of femininity (itthi) and masculinity (purisa). These faculties have, respectively, the nƗma. characteristics of the female sex and of the male sex. Their function is to show 11. Rǌpassa upacayo, santati, jaratƗ, aniccatƗ lakkhazarǌpag nƗma. femininity and masculinity. They are manifested as the reason for the mark, sign, work, JƗtirǌpam eva pan’ettha upacayasantatinƗmena pavuccati. and ways of the female and of the male; that is, for the sexual structure of the body, for its feminine or masculine features, for the typical feminine or masculine occupations, and 8. Limiting material phenomenon: the element of space. for the typical feminine and masculine deportment. 9. Intimating material phenomena: bodily intimation and vocal intimation. 0DWHULDOSKHQRPHQRQRIWKHKHDUW hadayarǌpa On the heart-base, see 10. Mutable material phenomena: material lightness, malleability, Chapter 3, §20. The heart-base has the characteristic of being the material support for the wieldiness, and the two forms of intimation. mind element and the mind-consciousness element (see Chapter 3, §21). Its function is to 11. Characteristics of material phenomena: material production, uphold them. It is manifested as the carrying of these elements. It is to be found in continuity, decay, and impermanence. Here, by production and dependence on the blood inside the heart and is assisted by the four great essentials and continuity are meant the material phenomenon of birth. maintained by the life faculty.

7KHOLIHIDFXOW\ jƯvitindriya The life faculty is the material counterpart of *XLGHWR the mental life faculty, one of the seven universal cetasikas. Life, or vitality, is called a faculty (indriya) because it has a dominating influence over its objects. The life faculty 1RQFRQFUHWHO\SURGXFHGPDWWHU The types of matter in groups (8)—(11) are has the characteristic of maintaining the coexistent kinds of matter at the moment of their designated non-concretely produced matter (anipphannarǌpa), because they do not arise 6. Compendium of Matter 205 206 6. Compendium of Matter

Production of matter has the characteristic of setting up. Its function is to make directly from the four main causes of matter (see §9) but exist as modalities or attributes material instances emerge for the first time. It is manifested as launching or as the of concretely produced matter. Thus, they are not included among the ultimate realities completed state. Its proximate cause is the matter produced. (paramattha dhamma). Continuity of matter has the characteristic of occurrence. Its function is to anchor. It is manifested as non-interruption. Its proximate cause is matter to be anchored. 7KHVSDFHHOHPHQW ƗkƗsadhƗtu Space, as understood in the Abhidhamma, Decay (jaratƗ) has the characteristic of maturing or aging of material phenomena. is not bare geometric extension but the void region that delimits and separates objects and Its function is to lead them on towards their termination. It is manifested as loss of groups of material phenomena, enabling them to be perceived as distinct. The space newness without loss of being. Its proximate cause is matter that is decaying. element has the characteristic of delimiting matter. Its function is to display the Impermanence (aniccatƗ) has the characteristic of the complete breaking up of boundaries of matter. Its proximate cause is the matter delimited. material phenomena. Its function is to make them subside. It is manifested as destruction and falling away. Its proximate cause is matter that is completely breaking ,QWLPDWLQJPDWHULDOSKHQRPHQD viññattirǌpa Viññatti, intimation, is that up. by means of which one communicates one’s ideas, feelings, and attitudes to another. There are two means of intimation: bodily and vocal. The former is a special modification in the consciousness-originated air element that causes the body to move in 7ZHQW\HLJKW.LQGVRI0DWWHU ways that reveal one’s intentions. The latter is a special modification in the consciousness-originated earth element that issues in speech, by which one reveals one’s Iti ekƗdasavidham p’etag rǌpag asshavƯsatividhag hoti intentions. Both have the function of displaying intention. They are manifested, sarǌpavasena. Kathag? respectively, as a cause of bodily movement and of verbal expression. Their proximate Page 66 causes are, respectively, the air element and the earth element born of consciousness. BhǌtappasƗdavisayƗ bhƗvo hadayam icc’api JƯvitƗhƗrarǌpehi asshƗrasavidhag tathƗ. 0XWDEOH PDWHULDO SKHQRPHQD vikƗrarǌpa This category comprises Paricchedo ca viññatti vikƗro lakkhazan ti ca special modes or manifestations of concretely produced matter. It includes the two types AnipphannƗ dasa cƗ ti atthavƯsatividhag bhave. of intimation and three other material phenomena: lightness, malleability, and wieldiness. Ayam ettha rǌpasamuddeso. Among these, lightness (lahutƗ) has the characteristic of non-sluggishness. Its function is to dispel heaviness in matter. It is manifested as light transformability. Its Thus, the eleven kinds of material phenomena are treated as twenty-eight proximate cause is light matter. according to their specific properties. How (twenty-eight)? Malleability (mudutƗ) has the characteristic of non-rigidity. Its function is to Essentials, sensory organs, objects, sex, heart, life, and nutriment — thus, dispel rigidity in matter. It is manifested as non-opposition to any kind of action. Its concrete matter is eighteenfold. proximate cause is malleable matter. Limitation (space), intimation, mutability, and characteristics — thus, there are Wieldiness (kammaññatƗ) has the characteristic of wieldiness that is favorable to ten that are not concretely produced. In all, there are twenty-eight. bodily action. Its function is to dispel unwieldiness. It is manifested as non-wieldiness. Its proximate cause is wieldy matter. Herein, this is the enumeration of matter.

&KDUDFWHULVWLFV RI PDWHULDO SKHQRPHQD lakkhazarǌpa This category includes four types of material phenomena. Of these, production (upacaya) and &ODVVLILFDWLRQRI0DWWHU continuity (santati) are both terms for the genesis, arising, or birth (jƗti) of matter. They rǌpavibhƗga differ in that production is the first arising of a material process, the initial launching or setting up of the process, while continuity is the repeated genesis of material phenomena $V6LQJOHIROG in the same material process. For example, the arising of the body, sex, and heart groups at conception is production, while the subsequent arising of those same material groups Sabbañ ca pan’etag rǌpag ahetukag, sappaccayag, sƗsavag, throughout life is continuity. sankhatag, lokiyag, kƗmƗvacarag, anƗrammazag, appahƗtabbam Page 67 Page 68 Page 69 Page 70 Page 71 Page 72 Page 73 Page 74 Page 75 Page 76 Page 77 Page 78 * - #- , # - - V

ȴȴ ȴƤ #ȴȴ ȴ # 0ȴ9ȴ ȴ ȴȴ z×ȴ ȴȴȴ T "Ş ȴ <#ȴ ȴ ȴ ȴ ȴ ȴ ļȴ #ȴ #ȴ ȴ Ȟȴ #0ȴf ȴ ȴG Ƌ ȴ ȴ ȴ (5ȴ ȴ ȴ # ȴ ȴ ȴ #ȴ ȴ 4 ȴ ȴ R( 0ȴ ȴ ȴ ȴ z ȴ ȴºĄȴ ȴ ȴ ƌȴ Mȴ " · ȴ (ȴ M ȴ ȴ ȴ ȴ KV · Kȴ ȴ ȴ 0ȴ 9 ȴȴ #ȴ ȴ ȴ ȴ ȴȴ ȴ ȴ Tȴ ȴȴ ȴ ȴ ȴȴ ȴ(ȴ ȴ ȴ ý $ȴȴ Ǻȴ " "ȴ ȴ ȴ Kȴ #ȴ ȴ ȴ ȴ ǻȴ ȴ ǖ ȴ ȴ "ȴ ȴ ȴ ȴ ȴ ȴ ȴ # Q ȴ W ȴ ȴ ȴ ȴ ȴ ȴ ȴ ȴ ȴȴ $0ºĆȴ 9ƍ ȴ ȴ ȴȴȴ #ȴz ȴ ȴ ȴ ȴ ȴȴ (7#, 8 ƥȴ" ȴȴ ȴ " ȴȴ ȴ ȴ ȴ ȴ WT J ȴ ȴ ȴ G QQȴ ȴ ȴ ȴ ȴ Z Wȴ # 0 1 8 ȴ K ȴ ȴ ȴ ȴ ȴ ȴ ȴ ȴ ȴ ȴȴȴȴ 48- ,8 0 8 ȴ ȴ K ȴ ȴ ȴ ȴ ȴ ȴ Gz #5ȴ ȴ ȴ ȴ T ȴ 0ȴ A#ȴ ȴ ȴ Z $ ȴ z #ȴ ȴ Ȗȴ" " ȴ ȴ ȴ ȴ ȴȴ ȴR #ȴ ȴ ȴ ȴ K ȴ ȴ ȴȴ ȴ "ȴ ȴ ȴ ȴ ȴ ' &0838 2 0 &8 Ǎ ȴ ȴ ȴ0ȴS ȴ ȴȴ$#ȴ ȴ ȴȴ L 0ȴ ; ȴJ ȴ ȴ ȴK ȴ ȴ ȴ T ȴ $ ȴ ȴȴ Page 79 ȴ ȴ ȴ ȴ ȴ qȴ S ȴ ȴ ȴ ȴ Kȴ ȴ !# 0 $0 Vȴ ȴȴ¨W Tȴ ( 0ȴ A ȴ ȴ #ȴ ; ȴ $ ȴ ȴ ð ȴ ȴ ȴ ȴ ȴȴ #ȴ ȴȴ ȴ ȴ )68 ȴ ȴ K ȴ ȴ ȴ ȴ K ȴ ȴ w zK ȴ ȴ $0ȴ ȴ " ȴ ȴ A ȴ ȴ ȴ Gȴ ȴ ȴ ȴ ȴ /@hh)z ȴ ȴ ȴ ȴ ȴ ȴ aȴ ȴ ȴ ȴ Ƶȴ # J "ȴ ȴ^):HIz ȴ ȴȴ Ǝȴ ȴ ȴ5ȴ ȴ ȴ$ ȴ ȴ ȴ ȴ ȴȴ ȴ ȴ ȴ ȴ" #ȴ ȴ ȴ ȴ ȴ ȴ ȴKȴ ȴ ȴ ȴ ȴ ȴȴȴ ȴȴ #ȴ 0ȴ = #ȴ ȴ A ȴ ȴ Q ȴ ŝ ȴ ȴ 4 ȴ # 0ȴ; ȴ ȴ ȴV < 0ȴ9ȴ #ȴ L ȴȴ ȴ ȴȴ ȴȴ 0ȴ

Hȴ"$ '$' ) ) ) )

9Əȴ ȴA ȴ ȴ " ȴȴ"ȴ ȴ ȴ ȴ ȴ #ȴ ȴ Ŀ ȴ ȴ ȴȴ #ȴ 0ȴ 9 ȴ ȴ ȴ Ǫ K ȴȴ ȴ ȴ ȴȴ ȴ #ȴȴ ȴ ȴ " ȴ ȴ "0 "ȴ ȴ K ȴ ȴ ȴ ±ȴ ȴ ȴ ȴ ȴ ȴȩ Aj=9jȴ 0 =©H9=A¾ȴ ȴ ȴ ȴ K ¹ qȴ Ę #ȴ Mȴ ȴ ȴ ȴ ȴ ȴ 0 ȴ ȴ aȴ ȴ #ȴ ȴ ȴ ȴ ȴ ȴ ȴ ȴ ȴ ȴ #ȴ ȴ \ # ƭȴ ( ȴ #ȴ ȴ ȴ ȴ Kȴ T Page 80 Page 81 Page 82 Page 83 Page 84 Page 85 Page 86 Page 87 Page 88 Page 89 Page 90 Page 91 Page 92 Page 93 Page 94 Page 95 Page 96 Page 97 Page 98 Page 99 Page 100 Page 101 Page 102 Chapter Two: The Structure of the Mind - - Living Yogacara

SURFACE MIND AND DEEP MIND An Introduction to consciousness-only Buddhism We lead our lives surrounded by all sorts of things. When annoyed, we may try to escape them by moving to the quiet and simple life in the mid- dle of the mountains, but the fact of our being surrounded by many things does not change at all. As long as we are alive, there is no way that we can ever sever ourselves from our environment. In managing our daily lives, we

Page 103 have no recourse but to proceed while maintaining some kind of relationship with all those things that surround us. At such a time, there will always be things, people, and events. Rather than seeking to escape from them, what we need to do is examine the way we cognize these things, and the way we understand their content. Tagawa Shun’ei In Yogācāra Buddhism, unusually deep consideration was undertaken in regard to the nature of cognitive function and the objects of cognition. As Translation and introduction a result of their investigations, Yogācāra thinkers came to the conclusion that although as a matter of convention we perceive the things of the exter- by Charles Muller nal world as if they were directly apprehended by us, and although we furthermore think that we correctly interpret their meaning based on this direct apprehension, these objects do not in fact exist in this way. Rather, the Yogācārins said that these cognitive objects are actually transformed by our own minds, and then are reflected onto our minds as images that resemble those things. Since an image that resembles the thing is conjured through transformation and floated on the mind, it is natural that some of its distinctive aspects will be sufficiently transmitted such that we can recognize it. However, we WISDOM PUBLICATIONS •BOSTON have good reason to doubt the extent to which this manifestation actually 12 living yoga-ca-ra the structure of the mind 13

reflects the appearance of the thing as it is. Despite this reasonable suspicion, colors and shapes, sounds, odors, tastes, and tactile objects. They corre- we proceed along with our lives thinking that we are accurately seeing, hear- spond to what we know as sight, hearing, sense of smell, taste, and sense ing, judging, and understanding the objects that impinge on our awareness. of touch—in other words, the five senses, each sensory activity occurring Since none of us are intentionally trying to change the appearance of these through its corresponding sense organ. These five consciousnesses all objects, wanting to distort their shape, or alter their appearance, we unthink- share the feature of only being able to cognize a presently existing object ingly live out our lives believing that we are cognizing everything accurately. as it is. An important implication of coming to terms with this observation is For example, in the case where the visual consciousness arises based on that our daily life is not lived only in the mental domains of conscious the presence of a red flower, the material object that constitutes the objec- awareness. The regions of mind which we can reflect on and regulate are tive aspect of the visual consciousness is nothing more than the direct per- known in Buddhism as the six consciousnesses: the visual consciousness, ception of a red-hued object with a certain shape. At this point, it is a type auditory consciousness, olfactory consciousness, gustatory consciousness, of cognition which lacks any intermediary, such as language, to apply tactile consciousness, and thinking consciousness. However, these six kinds meaning. This is what we call direct perception. At this stage, there is no of awareness alone cannot account for the full range of our thoughts and understanding that says, “This is a bright red flower, and this flower is a activities. For example, standing in front of the same mountain, the sea- lotus.” The object of cognition at this time is an object as it is in itself—a soned veteran mountain climber and the raw novice see the face of that raw sensate appearance among the three kinds of objects described in chap- Page 104 mountain with a dramatically different understanding. Our ordinary ter 1. Since the lotus flower has an incredible fragrance, the olfactory con- thinking consciousness has accumulated a great number of years’ experi- sciousness naturally arises, creating a scent that is known exclusively by the ence, for which it lacks the capacity to contain fully. olfactory consciousness. It was in regard to this observation that the Yogācārins, deliberating on The cognition that “this is a bright red flower, this flower is a lotus, and the composition of our mind and its functions of conscious awareness, it has a very good smell” is something that occurs on the next level, that of came to be convinced that there had to be an additional, deeper layer of the function of the thinking consciousness (mano-vijñāna).Thethinking mind, which, while continuously imposing its influence on everyday con- consciousness, the sixth, accounts for the mental functions of perception, scious awareness, also served as its underlying basis. Thus, they posited a emotion, deliberation, and volition, and is essentially equivalent to what is subconscious region of the mind, comprised of the two deep layers of con- referred to as “the mind” in everyday language. Expressing this with the sciousness of manas and ālaya-vijñāna. present-day idiom of “information processor,”the information gathered is The custom of numbering the major distinct faculties of consciousnesses that which is perceived by the five consciousnesses, gathered through the was in place from the time of early Indian Buddhism, and was still retained five sense faculties. as a basic standard in the lesser vehicle Buddhism taught in texts such as the The method of processing this information is a problem of the func- Abhidharmakośa-bhāsya. Yogācāra Buddhism, in its earliest stages, took tion of the thinking consciousness. The five consciousnesses of eyes, ears, this traditional scheme as its point of departure, but its thinkers gradually noses, tongue, and body all constitute relatively simple cognitive functions. began to develop their own distinct model, having come to the conclusion Since these consciousnesses are understood to operate “prior” to the think- that these six could not account for the entire mind, and represented nothing consciousness, they are usually subsumed as a group under the rubric ing more than its surface aspect. of prior five consciousnesses. Within these six consciousnesses, the visual, auditory, olfactory, gusta- The sixth, thinking consciousness, functions concurrently with the prior tory, and tactile consciousnesses each operate specifically in response to five consciousnesses. Taking the pure cognition of the object as it is, and 14 living yoga-ca-ra the structure of the mind 15

recognizing that “this is a bright red lotus flower, which has a wonderful composed of eight consciousnesses. The eight consciousnesses include the fragrance” is the function of the thinking consciousness. While the prior six object-discerning consciousnesses, plus the manas (fundamental men- five consciousnesses are limited in only being able to directly perceive a tation consciousnesses), and ālaya-vijñāna (store consciousness). presently existent object as it is, the sixth thinking consciousness, while If we attempt earnestly to ascertain the true aspect of our human exis- functioning in the framework of the present, can also reflect back upon tence—to whatever degree it is knowable—we must assume that there is a the past as well as anticipate the future. subconscious mind that, while serving as the basis for our existence, is Since the cognition of present objects by the prior five consciousnesses ceaselessly exerting great influence on our conscious daily lives. It is pre- just as they are occurs through the sense organs, a temporary interruption cisely the proof and definition of this subconscious mind that the (such as when one shuts one’s eyes) will lead the cognitive function of that Yogācāras took up as their central focus of their investigations. Above, we consciousness to be terminated. While the cognition by the prior five con- explained that the accumulation of long years of experience is something sciousnesses is limited to a particular place—the thinking consciousness— that cannot be accounted for within the function of the thinking con- the mental activity concerning the lotus flower that has been seen up until sciousness. Totest this, let’s reflect on our own past for a moment. then can be continued. It is precisely because of this ability to maintain Despite its vast range of function beyond that of the sense conscious- continuity that one may reflect afterward on the lotus flower repeatedly nesses, if we consider the sixth consciousness from the perspective of the and from various perspectives, giving one’s imagination free reign. Recol- full range of our past experiences, it turns out to be something quite shal- Page 105 lecting the past, anticipating the future, or carrying out a variety of calcu- low and limited. Obviously, we forget many of the things we have done lations and comparisons, and then gathering and synthesizing all of over our lifetimes. However, imagine if there were no retention whatso- these—these are the functions of the thinking consciousness. ever of the traces of those events that have occurred within ourselves? If this In considering the prior five consciousnesses and the thinking con- were the case, no matter what we might apply ourselves to do, it would be sciousness, we can easily imagine the numerous differences in terms of the impossible for us to improve at anything. However, we know that with range of their function, or the objective referent that they discern. even a small amount of practice, we are going to become better and more Nonetheless, since the prior five consciousnesses and the sixth conscious- skilled. For the time being, then, we have to acknowledge that there has to ness share in common the general function of discerning and distinguish- be a mental region where such experiences are accurately retained. But ing the content of their respective objects, Yogācāra Buddhism categorizes what becomes of the thinking consciousness when we are sleeping soundly? the prior five and the thinking consciousness together as the consciousnesses Since its mode of existence is thinking, and thinking has ceased, practi- that discern objects. However, for Yogācāra these six consciousnesses are far cally speaking, that consciousness has ceased to exist. There is a complete from being all there is to the mind, since these object-discerning con- interruption in the function and existence of this consciousness. This sciousnesses do not suffice to explain the full gamut of our mental life. notion of interruption is critical in the Yogācāra theory of the mind. The thinking consciousness is not something that is operating continuously—it has intervals. This is something that is readily understandable THE ĀLAYA-VIJÑĀNA AND THE MANAS in commonsense terms, but there is a special problem in this fact for Buddhism, since unlike other religions that assume the existence of an 1. The Limitations of the Six Consciousnesses enduring soul, or self (ātman) that grounds the being and holds it together As distinguished from the view of the six consciousnesses in place since in times of mental inactivity, one of the basic tenets of the Buddhist teach- early Indian Buddhism, the Yogācāras hypothesized that our mind was ing is that any such assumed self cannot be anything other than a fiction. 16 living yoga-ca-ra the structure of the mind 17

This being the case, there is nothing to unite these interruptions, and even The “I-making” function of the manas alsohasanoutward-goinginflu- a provisional self as a unifying entity cannot be posited. Having come to ence, since Yogācāra Buddhism understands that no matter how accurate this conclusion, they decided that there has to be a latent area of the mind a judgment we endeavor to make, we are essentially incapable of going that is uninterrupted, firmly retaining the aftereffects of all we have done. beyond the purview of a judgment that we believe would be good for our Yogācāra Buddhism argued for the existence of such a mind, and called it own situation. This is taken as evidence of the pervasive and unbroken ālaya-vijñāna (store consciousness). function of the manas.Themanas in turn takes the ālaya-vijñāna as its underlying basis. Thus, in Yogācāra Buddhism the ālaya-vijñāna is understood to be the most basic form of mind. 2. The Ālaya-Vijñāna and the Manas

In Yogācāra, the mind called the ālaya-vijñāna is hypothesized to be the 3. The Three Subjective Transformations most fundamental mind, the mental region that accounts for the unbroken continuity extending from the past to the future. Thus, the Yogācāras began to conjecture the structure of mind as being com- Practically speaking, there has to be an “I” that is changing on a daily posed of eight consciousnesses, distributed in two deep levels of mind as basis. But we know from experience that the I of yesterday is virtually the the manas and ālaya-vijñāna, followed by the six surface levels including same as the I of today, and there is not so much difference between the I of the visual, auditory, olfactory, gustatory, tactile, and thinking conscious- Page 106 ayearagoandtheIoftoday.Wenaturallyfeellikethis.Thischanging-but- nesses. As we have also noted, our mind has the function of manifesting the unchanging so-called self is what we take to be our basis, that upon which object of cognition on the mind as an “image.” In this very important sense, the stability of our life is maintained. And that basis is the ālaya-vijñāna. the mind is not simply seen as mind, but as a mind that carries out trans- In a Buddhist framework, although we say “changing yet unchanging formations. This mind as subjective transformer consists of three layers. self,” we are not talking about an unchanging essence, but something that The first mind as subjective transformer is the ālaya-vijñāna. The ālaya- is fundamentally impermanent in its nature. Wenonetheless end up grasp- vijñāna flawlessly retains all of our past experiences, and recognizes and ing this aspect of continuity and misconstrue it to be an unchanging, rei- contextualizes things as we cognize them. Our experiences, according to fied self. It is said that in addition to the ālaya-vijñāna, we also have within their depth and significance upon our lives, are difficult to remove. us an aspect of mentation that is carrying out this “I-making” function. The second subjective transformer is the manas. In this case, objects of The Yogācāras first posited this aspect of mind, which they called the cognition are transformed by a deep attachment to the self, and the result- manas, proposing that there is a function of mind that is secretly, ceaselessly ing tendencies to protect and further that self. attaching itself to the notion of a continuous and unbroken self. Since the Then, already subject to these subconscious influences, the cognitive func- manas is also engaged in a rudimentary kind of thought, some of its function of the thinking consciousness and the five sense consciousnesses—that is, tions also overlap with those of the thinking consciousness. the discrimination of things—arises. When one is focused on seeing or hear- It was already stated that the task of gathering and determining how to ing, what is seen and what is heard are naturally different from each other. process information was one of the functions of the thinking conscious- Since these consciousnesses are aware only of their own objects, the only things ness. But it is unlikely that the thinking consciousness would be capable of that are transformed are their own objective images. Thus, the six object- fully operating in an independent manner during this information pro- aware consciousnesses together constitute the third subjective transformer. cessing. Concerning this, Yogācāra hypothesizes that the thinking con- From this we can begin to understand the profound difficulties involved sciousness has the manas as its support (Skt. āśraya). in knowing the actual way of being of any given thing as it really is. Page 107 Page

1. visual consciousness (seeing) 2. auditory consciousness (hearing) 3. olfactory consciousness five (sense) Surface Mind (smelling) consciousnesses (Conscious Mind) 4. gustatory consciousness (tasting) third subjective 5. tactile consciousness transformation Mind (touching)

6. mano consciousness thinking, (thinking) emotion, will

7. manas second subjective Deep Mind (mind of self-attachment) transformation (Subconscious) 8. ālaya-vijñāna first subjective (store consciousness) transformation cosest at hl n ol ru httecs ffitn is fainting of case the that argue could one While halt. a to sciousness continuously. con- operate not thinking does this interruptions—it to mentioned, subject is already consciousness thinking have the we by as governed However, functions sciousness. of variety the through lives daily xeine feeya ie emgtwl osdrtesxh h thinking the sixth, the consider well consciousness might we life, actual everyday the of of experiences perspective the From the consciousnesses. of eight to center the real as of the inquire mind-kings being as first regard to should we need consciousness we of region question, which this answering to around getting of cognition. of the at look coses”wt h mlcto hti cuuae n preserves and accumulates it that exactly What implication information. the with sciousness,” and house), mn hs,tems motn stefrtsbetv rnfre,the transformer, subjective the first consciousness, the eighth is transformations. important subjective most three the the these, as Among known are which stages, process three the in of us surrounds that everything transform subjectively the to possessed ability mind-king of kinds eight these that posited Yogācāras The ness. consciousness, thinking the five with the handle along that senses, body and tongue, nose, ears, prior eyes, the by of consciousnesses constituted five regions specific eight of comprised con- was became it Yogācāras that the vinced mind, the of analysis detailed a out carrying After T HE o xml,bt anigadde le rn u hnigcon- thinking our bring sleep deep and fainting both example, For F IRST ālaya-vijñāna ālaya-vijñāna S Ālaya UBJECTIVE (mano-vijñāna) saSnki odta a etasae ssoe(rstore- (or store as translated be can that word Sanskrit a is hpe or uligU Experience Up Building Four: Chapter nisrl stesbetta rnfrsteobjects the transforms that subject the as role its in ālaya-vijñāna. sotnrnee noEgiha h soecon- “store the as English into rendered often is T is RANSFORMER u wyi hssoecncoses saway a As consciousness? store this in away put stecne ftemn.W aaeour manage We mind. the of center the as nteLtn rao h Mind the of Area Latent the in nti hpe,w ilfrttk a take first will we chapter, this In —T manas, HE Ā n tr conscious- store and LAYA -V IJÑĀNA 30 living yoga-ca-ra building up experience 31

problematic based on the fact that it is such a rare occurrence, deep sleep These are the words of the Great Japanese Yogācāra master of the is a nightly certainty for most people. Weunderstand that even if the think- Kamakura period, Gedatsu Shōnin (Jōkei; 1155–1213), from his Gumei ing mind seems to operate continuously, it is something that is in fact fre- hosshin shu (Awakening the Mind From Delusion).Weareautomatically quently interrupted, existing only as discontiguous fragments. If there were cautious in our actions and speech—the objects of evaluation by others— no mental framework to pull these pieces together, we could not exist as when we are in the presence of people, but less so when we think we are not integrated beings. The ālaya-vijñāna is necessary to serve as the “backup” being observed, or when the activity is taking place hidden within our for intentional, conscious life. minds. Our world of thought that is unknown to others has an amazing Our actions and behavior are directly related to our interaction with proclivity to fall into dissoluteness. However, Gedatsu Shōnin is telling us others. After we complete these actions, we can be certain that they will that this place is perfectly visible to the eyes of the gods and buddhas, always be evaluated in some way, and we can be sure that the reverbera- meaning that our negative actions never go unwitnessed. tions of these acts will imprint society to one extent or another, whether it Our world of thought, where we are secretly at ease, is indeed an untidy be labeled as an “excellent achievement” or a “ crime.” In both cases we are place. According to the Yogācāras, everything that occurs here turns into clearly subjected to, and imprinted with, a social evaluation; yet this social a burden which we must carry in a future life. The ālaya-vijñāna retains all evaluation is only made possible by our actions being seen through the eyes of our memories up to the present, and all of the dispositions of activities of others. and behavior have been secretly accumulated in the basis of our minds. Page 108 So what happens when our negative actions are not seen by others? Since These are in turn re-manifested and naturally exude from our being. The no one is watching, the perpetrator of some nasty business assumes that he Yogācāras take this as the most fundamental underlying operation of our will never be subject to public evaluation. Afterward, he may hear people minds. say things like “there are really some bad people hanging around, aren’t This kind of automatic exuding of the dispositions of our past experi- there.” Playing dumb, he sticks out his tongue at them behind their backs, ences in the midst of our cognition is called the first subjective transforma- and that’s the end of it. From the perspective of society, the case is closed. tion. The ālaya-vijñāna that retains the impressions of all of our past But what ends up happening to such a person on the inside? experiences first acts to transform the objects of cognition. Wehave utterly Among the three karmic modes of body, speech, and thought, it is only no conscious control over what we exude. We cannot help but taking that thoughts that are not accessible to others, as they occur inside our mind as which is first subjectively transformed as a cognitive object, and this sub- mental karma. However, as explained above in the discussion of the men- jective transformation is a reflection of our entire past—which is none tal factor of volition, in Buddhism, even the thoughts that occur within the other than ourselves. When we discuss the store consciousness as the first mind are understood to have a marvelous function. subjective transformation, we are talking about this fundamental—and It is at this point that the Yogācārin asks what, exactly, is the nature of somewhat frightening—point. this that we call our actions. The conclusion is that the dispositions of To the extent that we deepen this kind of contemplation of the ramifi- every act end up leaving behind impressions in the ālaya-vijñāna, where the cations of the store consciousness, we cannot but end up coming to the after-effects of our activities are retained. conclusion that from this moment forward, we must try to orient our lives in some positive direction. Yogācāra Buddhism is asking us to seek out a Although we are careful when we know we are being watched by way of life grounded in such a recognition and awareness. By positing the others, we should not forget that we are also watched by spiritual existence of the ālaya-vijñāna, Yogācāra Buddhism strongly suggests that beings. a life of careless behavior won’t do. 32 living yoga-ca-ra building up experience 33

fumation.” The notions of seed and perfumation are seminal in Yogācāra THE PERFUMING OF SEEDS Buddhism, and although they may seem to be rather arcane concepts, they Consider a famous novelist who is known for revealing his personal are necessary to understanding the operation of karma and consciousness thoughts by taking his own life as his subject matter. This doesn’t neces- in Yogācāra. sarily mean that he has revealed everything there is to know about himself. In The Oriental Ideal (Tōyō no risō), Okura Tenjin wrote: “Surely the There is no one who does not have something within himself that he keeps shadow of the past exists as the promise for the future. No tree can grow hidden from others. At the same time, we may assume that because our larger than the potential contained in its seed.” Here the word seed is being actions were witnessed by others that the case is karmically closed. Indeed, used in its basic biological sense, rather than as a Yogācāra term, and it can though the case may be closed on the level of society and human interac- be understood as a general truth. However, truth understood by Yogācāra tion, the ramifications of the negative activity do not disappear, and the Buddhism is that what we call “the past” exerts an influence on the for- impressions are long retained. mation of the future, and the future is something that cannot be so easily We then turn to consider by what kind of process, and in what kind of changed. This will be covered in depth in the following section. form, our actions and behavior could possibly be retained, and then accu- Ihaveheardthattheformerkyōgen (a form of traditional Japanese the- mulated, in the mind’s innermost depths of the ālaya-vijñāna?Itis ater) master Miyake Tōkurō, who was famous for the severity of disci- explained in Yogācāra that “manifest activity perfumes the seeds in the pline he imposed on himself while practicing, had a saying to the effect Page 109 ālaya-vijñāna.” “Manifest activity” can be understood as our concrete activ- that “there is no such thing as luck on the stage,” considering “luck” to ities, and these concrete actions and behaviors end up being “perfumed” refer to the case where one performs with good technique by mere coin- into the store consciousness in the form of metaphorical “seeds.” cidence. While some may say that things are “by chance” going well, in Perfuming means that in the same way that an odor is transferred to and truth there is no reason why they should, or continue to do so. A first-rate adheres to clothing, one’s actions create impressions and dispositions that stage performance depends completely on self-discipline through consis- become planted in the deepest regions of that person’s mind where they are tent practice. retained. These impressions impregnate the store consciousness, and as That which has not been stored up in the ālaya-vijñāna won’t suddenly planted actions, they are called “seeds” as they have the power to give form appearatthemomentonestepsupinfrontofthefootlights.Nomatter to the subsequent self. how hard one tries, if the requisite potentiality has not been accumulated These seeds, which are secretly impregnated and retained in the ālaya- in the store consciousness, it cannot be manifested upon demand. The vijñāna, will again generate visible phenomena when the right set of cir- same applies for those of us who do not perform on the stage. And what cumstances arises. Since this is exactly the kind of function associated with sort of thing, exactly, is perfumed in our ālaya-vijñāna?Itisontheanswer the physical seeds of plants, they are so named metaphorically. We should to this question that we now embark, but replacing the word “stage” with not, however, go so far as to construe them as material, substantial seeds. the words “human life,” and reinterpreting this saying as “there is no such Seeds are explained as “the power within the eighth consciousness to thing as luck in life.” produce an effect.” That is, they represent the causative power to manifest activity as fruit from within the ālaya-vijñāna. Seeds represent the momen- BEGINNINGLESS PERFUMING tum of impressions, and also be understood from the perspective of the almost synonymous technical term, karmic impressions (Skt. vāsanā). In Yogācāra, it is not the case that our actions, being finished, are simply Karmic impressions have the connotation of “dispositions caused by per- over with, or that we are no longer responsible for them. After the event, 34 living yoga-ca-ra building up experience 35

the perfuming seeds, accumulated in the eighth consciousness as poten- Being exposed to this kind of teaching, we naturally become awed at tialities, are keeping record of everything. If we accept this, then the ālaya- the apparently limitless depth and capacity of this ālaya-vijñāna, and con- vijñāna becomes understood as being the accumulated totality of life cerned about what might be perfumed and contained within us. However, experiences—nothing other than the present “I.” When we think seriously even while wincing at the notion of the vastness of this ālaya-vijñāna, we as to how every one of the actions and behaviors after receiving birth in this should calmly think, what on earth this “I” is that has been traversing world are impregnated without loss into the mind’s innermost depths, and through lifetimes since time immemorial? At such a time, we become that this influence continues to extend into our present selves, we cannot newly aware of our ardent attachment to life. With this expression “attach- but end up being deeply concerned. ment to life” to replace Yogācāra technical terminology, we may begin to Additionally, in regard to the matter of perfuming, Yogācāra posits further deepen our mindfulness. In Yogācāra, the cause of reincarnation is something called beginningless perfuming. This means that perfuming has assumed to be mental disturbances, which consist more precisely of the continued from time immemorial, without beginning, and that the seeds mental factors of afflictions and secondary afflictions enumerated in the in the store consciousness are not simply produced beginning with birth lists of mental factors in the preceding chapter. It is not explicitly stated in into this present life. the Yogācāra source texts, but understanding the function of the store con- This brings us to consider our attachment to this life—a desire to keep sciousness the way it is taught, we can assume that it might, unbeknown to living. No matter how disappointing or complicated we feel our life has us, be retaining something that reaches all the way back to the very origins Page 110 become, we still want to continue in it for as long as possible. Buddhist of human existence, and life itself. This awareness cannot but give the feel- philosophy states that suffering is produced from this attachment to life, ing in each individual that each and every life should be respected as a and it is because of this ardent attachment to life that we can continue to member of the universe of sentient beings. And, at the same time, each one struggle through our daily lives. of us individually needs to be deeply aware of the perspective wherein an Most of us firmly maintain this mental state of ardent attachment right attempt is made to live life based on this awareness of respecting every kind up to the moment before death. It is quite likely that the thought “I want of life form. to live” that appears at our final moment is the most strongly held feeling

in all of life. Buddhism teaches us that it is precisely because we are so THREE MEANINGS OF STORE strongly attached to life down to its very final moment that we cause ourselves to be reborn into the next life. This is called transmigration. There are three connotations identified in the earliest Yogācāra texts related This means that the kind of life we are living here and now is precisely to the ālaya-vijñāna: (1) the storer (i.e., storing agent); (2) that which is due to the ardent attachment we held for our existence in our former life. stored; and (3) the appropriated store. Taking these as the fundamental And our former life must be something that was brought about by an approaches for considering the ālaya-vijñāna, we now move to take “attachment to life” in the life before that. This being the case, we can another look at what we have discussed regarding the ālaya-vijñāna and trace our present existence back infinitely into the past. Our store con- show how it fits into the framework of these three. sciousness is not only comprised of all of the actions, dispositions, and (1) The storer indicates that this deep mind is something that possesses impressions beginning with our birth in this present lifetime, but it is also the basic quality of being able to preserve our experiences in its seeds. It is perfumed by the seeds of our actions and behavior from all of our life- the “mind that is able to store all seeds.” When this is considered from the times in the immeasurable past. This is the meaning of “beginningless perspective of the seeds, these are the things that are stored by the ālaya- perfuming.” vijñāna. But if the seeds are looked at by themselves, regardless of their 36 living yoga-ca-ra building up experience 37

container, the seeds are that which give rise to manifest activity. They are precisely because the eighth consciousness has no fundamental predispo- the main causes of the formation of a self. When the ālaya-vijñāna is seen sition toward good or evil—it is of indeterminate karmic moral quality. from the causal aspect of such a potentiality, it is called the “consciousness Depending on the seeds of good or evil that have already been planted, containing all seeds.” various real and concrete good and evil activities occur. Nevertheless, the (2) That which is stored connotes the store consciousness as the recipi- eighth consciousness does not incline toward good or evil. Individual ent of perfuming. The seeds that are the impressions and dispositions of actions taken by themselves, along with the perfuming from their impres- our various concrete activities are able to perfume the ālaya-vijñāna. If we sions, can be wholesome, unwholesome, or indeterminate in karmic moral take this as storer, the ālaya-vijñāna that is the recipient of perfuming quality, but if the ālaya-vijñāna as the result of activities is viewed as a becomes that which is stored. In this way, that which is stored becomes whole, it is neither good nor evil. the recipient of perfuming. But if this is seen from the perspective of Just as wholesome causes bring wholesome effect and unwholesome actions and behavior, the ālaya-vijñāna that undergoes the perfuming also causes bring unwholesome effects, cause and effect are understood to be exists as the result of these activities. imbued with the same karmic moral quality (in Yogācāra, this condition is The eighth consciousness seen from this aspect of effect is called the denoted with the technical term continuity of sameness, or natural outcome; ripening consciousness (Skt. vipāka-vijñāna). The ālaya-vijñāna continues Skt. niṣyanda). But in the ālaya-vijñāna-as-effect, whether or not it is pro- without break from the past to the future, and serves as a backup for the duced by a good or bad seed, the end result of the action is always under- Page 111 intermittently functioning thinking consciousness. In Yogācāra Buddhism, stood to be of indeterminate or neutral moral quality. This kind of this eighth consciousness that serves as the basis for human existence is orig- cause-effect relationship is called ripening, and because the ālaya-vijñāna inally of neither wholesome nor unwholesome karmic moral quality, and as the aspect of effect is seen in this way, it is called the ripening conscious- thus it is said to be of indeterminate (or neutral) karmic moral character. ness. In other words, in its ripened state it has a different karmic moral If this very fundamental source of our existence were intrinsically bad, quality than its causes. When one thing produces another, the next thing we would end up cycling again and again through a world of suffering, that is produced, while having a direct and close relation to its cause, must unable to obtain a foothold to Buddha’s world throughout all eternity. On also be something different from its cause. Common metaphors include the other hand, if our fundamental basis was intrinsically good, and all that of the ripening of a fruit, or a baked loaf of bread, which are both quite people’s minds were connected to the buddha-mind, it would be difficult different in character from their causal stages, and have exhausted their to reconcile this with our everyday experiences in society. potential for further development. It is also not the case that the variety of our daily activities and behav- This aspect of the ālaya-vijñāna of being of intrinsically indeterminate iors clearly tend in one direction or the other. This is made clear by merely moral quality is vitally important from a religious perspective. Although we looking at the fifty-one mental factors considered above in chapter 3. Even humans are greatly influenced by our own past, we are at the same time while we lust after something, we may at the same time reflect strongly on endowed with the potential of creating an entirely different future, start- our lust. While diligently devoting ourselves to the Buddha-path, we may ing right here and now, no matter how deeply our past is filled with evil inadvertently give rise to anger. Our basic nature is not disposed toward karma. But on the other hand, even if our days were filled with efforts either goodness or evil, but is of indeterminate moral karmic quality. toward cultivating buddhahood, we can never assume that we have safely Weare, without doubt, planting the seeds of goodness in the store con- achieved a level of perfection. sciousness with our wholesome activities, and impregnating it with bad (3) Appropriated store refers to the attachment to self-love. We have the impression-potential with our unwholesome activities. This is possible feeling that we are spending every day living in a conscious manner. However, 38 living yoga-ca-ra building up experience 39

as we have already seen, the operations of the thinking consciousness and CONTINUITY OF SAMENESS prior five consciousnesses are intermittent and are broadly supported by the basis of human existence, the ālaya-vijñāna. In Yogācāra Buddhism, it Sotherelationofthemanas to the ālaya-vijñāna is that the manas, the is thought that the only reason we are able to live such a unified existence mind of ego-attachment, taking the deep store consciousness as its object, is because of the store consciousness. misconstrues it to be the reified essence of the self, and strongly clings to The ālaya-vijñāna is a mental region which has arrived to the present in it, and within this relationship, Yogācāra Buddhism sees the causes of all a continuous unbroken stream while receiving uninterrupted beginningless human problems. Therefore, among the three connotations—storer, the perfuming from the past. And it will continue unbroken into the future. stored, and appropriated store—the connotation of appropriated store is The great Indian master Vasubandhu, who is accorded the bulk of the the most fundamental from a religious perspective. credit for the foundation of Yogācāra Buddhism, described the ālaya- The store consciousness that undergoes beginningless perfuming is vijñāna in his Triṃśikā (“Thirty Verses on Consciousness-only”) as “con- taken as the object of attachment of the manas because of the existence of stantly coming forth, like a raging current.” Our deep ālaya-vijñāna is like a mental region—a psychological basis—that appears as changing-but- a great river, which, while roiling in turbulence from the eternal upstream, unchanging, and functions to maintain something that resembles a self- rolls without stopping on its way downstream. This store consciousness identity. This special characteristic of the ālaya-vijñāna is called continuity hasalwaysbeeninastateofcontinuousalteration. of type or continuity of identity. Continuing in a single type means that an Page 112 However, while it is not something immutable, it has the character of unchanging character continues without interruption. being changeless but changing. The seventh consciousness, the manas, func- Within the store consciousness there exists a characteristic of continu- tions in a way of trying to see the unchanging aspect of the store con- ity in sameness that has continued changelessly and without interruption sciousness as an immutable essence. The manas takes this ostensive from the distant past. And the store consciousness, with its indeterminate immutable essence as its object and adheres firmly to it, believing it to be karmic moral character, is that which takes our daily behaviors and activi- a self. This kind of misconstrual and reification of the ālaya-vijñāna on ties that are riddled with interruptions, binds them together, accumulates thepartofthemanas constitutes the third connotation of store: appropri- them, and unifies them. ated store. While in Yogācāra Buddhism the ālaya-vijñāna is interpreted with these Dealing with Impermanence and No-Self three connotations of storer, that which is stored, and appropriated store, it is the meaning of appropriated store that tends to be paid the greatest The three most fundamental principles that are said to specially identify attention. The aspect of existence that is reified by the manas is the char- the Buddhist teachings are (1) impermanence of all phenomena; (2) the acteristic of the ālaya-vijñāna itself. The Yogācāras argue that the very core selflessness of all phenomena; and (3) the quiescence of nirvāṇa. These are of suffering is to be found in the place where the manas, the mind of attach- three distinctive characteristics that mark a given set of teachings as being ment to the ego—engages itself in the activity of attachment, taking the authentically Buddhist, and any teaching not based on these three can be ālaya-vijñāna as its object. Thus we can say that the meaning of the appro- said to be non-Buddhist. Within ourselves and the natural world, all things priated store defines the relation between the eighth, ālaya-vijñāna, and arise, cease, and change. That such arising and cessation occurs every sin- the seventh, manas, consciousnesses. gle instant is the meaning of the impermanence of all phenomena. This is the most fundamental concept in Buddhism. 40 living yoga-ca-ra building up experience 41

At first glance, we may be inclined to regard this fact as being patently There is a problem here, though, since in addition to the three seals of the obvious. No doubt we all understand that all things are constantly dharma, Buddhism includes the notion of reincarnation as one of its basic changing. Nonetheless, we may not be comfortable with things that are tenets. Given the doctrine of no-self, what should we understand to be the always in a state of flux, as it makes us ill at ease. We struggle to take subject that repeatedly undergoes this birth and death? In ancient India, it things that are in flux and continually force them into our framework, was thought that we undergo repeated reincarnation with a substantial, reifying and trying to grasp them, while at the same time reifying the immortal self as subject. But because the Buddha categorically denied such understanding gained through this process. Isn’t this the way we are func- athingasaneternalātman, Buddhism had to locate a subject of transmi- tioning every day? gration without undermining the theory of no-self. After the Buddha’s Without a doubt, we are enriching our lives as we accumulate new expe- death, various theories about this were tendered by a number of Buddhist riences daily. However, as we age we become increasingly aware of the groups. The most well thought-out resolution of this problem is that of the falloff in our ability to recover from physical fatigue. If at this point we ālaya-vijñāna, as posited by the Yogācāras. As an answer to the non- reflect back on our twenties and thirties, we become newly aware of the existence of an enduring essence, they saw a latent mind that continues with subtle changes in our physical strength. And we recall that people tried to the same morally indeterminate karmic quality, storing and accumulating warn us, but we were too young and proud to take heed. Yeteven while we the impressions of past experiences as seeds of potentiality for the produc- come to understand that our bodies and minds are always changing, we tion of effects. This, they posited as the subject of reincarnation. Page 113 also retain a distinct sense of being thoroughly penetrated by the changing- yet-unchanging. SUMMARY:IF THINGS CAN’T BE SO SIMPLY WASHED AWAY, Some philosophical schools of ancient India were convinced that this THEN WHAT? changing-but-unchanging aspect existed in people as an immutable essence, and they called it ātman (“I,” self, soul). This ātman was under- In the thinking consciousness (mano-vijñāna), the experiences of our daily stood to be the subject of transmigration, something immortal, running lives are quickly forgotten. We may read a novel with great passion, but through the past and future repeatedly through our life and death. But if undoubtedly after the passage of several years, it will be difficult to recall all things are transient, how can we acknowledge the existence of this kind portions of its plot. However, even if it is completely forgotten on the side of invariable, immortal ātman? This kind of substantial self was clearly of the thinking consciousness, it is properly stored in the subconscious denied by the Buddha, and this idea is the meaning of selflessness of all region. phenomena. Wecan say that in having this kind of store consciousness that preserves Even though we understand intellectually that our ego can’t be an our entire past, our present selves exist atop that same storehouse, which immutable essence, we still seek such an essence in ourselves and grasp to serves as our foundation. In this sense, our past actions and experiences it, and as a result bind ourselves. The Buddha Śākyamuni called on us to cannot be so easily washed away. But within the range of our memory we turn against this unfortunate urge, and try to bravely manage our lives may tend to try to wash away the recollection of inconvenient events, to act based on the realities of impermanence and no-self. He taught that a life as if they never existed. lived in accordance with these kinds of realities leads us to a state that is The notion of “washing away” is well understood among the Japanese spontaneously and genuinely free of restrictions, and completely pure. This people in particular. Perhaps there may even be some sense in which con- is the quiescence of nirvāṇa, a state of calm manifested in body and mind, sciously dealing with the past is related to a particular cultural ethos. within which one harmonizes with reality. Whether or not this is true, if light is shed on the matter from a Yogācāra 42 living yoga-ca-ra building up experience 43

perspective, the mere mutual agreement to forget about an incident only is a great man possessed of power, if he gives rise to anger even once, he is amounts to being the most superficial manner of handling a past problem. no better than an ordinary person. Our present existence is constituted by the things we have done in the past, The fact that we rest upon this firm foundation of the past, and simul- no matter how ugly they may be. The problem is what, exactly, we are per- taneously have the ability to anticipate a bright future, is our way of being, fuming into our ālaya-vijñāna. all contained with in the deeply abiding ālaya-vijñāna. In the world of Buddhism, cultivation of a particular aspect of our spirit and body is often carried out in a traditional format within a set period of time, and we call this “practice. “ But when we exert ourselves in the effort of valuing our daily life as it is, trying not to be sloppy in the three karmic activities of body, speech, and thought, this is not simply called “practice”; rather, it is labeled with the Buddhist technical term applied practice (Skt. prayoga). This means that, when, on the other hand, practice is not “applied,” we are doubtlessly carrying out our daily life in a sloppy way. Applied practice refers to this kind of maintenance of continual mindfulness. For instance, in the Avalokiteśvara Sūtra3 the term constant mind- Page 114 fulness appears often, advising one to be continuously mindful of the Bodhisattva Avalokiteśvara. As a result, the Bodhisattva Avalokiteśvara is gradually impressed strongly into the mind’s innermost depths, and the mindfulness of Avalokiteśvara is accumulated in the ālaya-vijñāna. We develop a focused spiritual power, which becomes a support and foundation for future practices. The past cannot be altered, or brushed off by excuses. We are nothing but a vast, unerring receptacle of our past. And regardless of our past experiences, it is our past in its totality that is the basis of our being. Yetwe can, taking this totality as our basis, from this moment forward align ourselves with the Buddha’s teaching with a view toward tomorrow. This is the beginning of a life based on the wisdom of Yogācāra. The possibility for this lies in none other than the fact that the ālaya- vijñāna is an ever-ripening consciousness. Although we are standing on an inescapable past, we are existing here and now, in a present state of neither good nor evil—indeterminacy. The Buddha warned us how ill-will can instantly incinerate the forest of merit built with great effort, and thus we should strive to focus and rise above our past indiscretions. In the wonderful words of the Sūtra of the Deathbed Injunction:4 “The one who practices forbearance is a great man possessed of power.” However, even if one 46 living yoga-ca-ra

as “seek the dharma” or “for the purpose of the dharma,”this is a reference to dharma as teaching. Chapter Five: The Production of Things Thesecondmajorconnotationofthetermdharma, which is being invoked in the expression all dharmas, is the sense of existence or thing. The term all dharmas has the meaning of all things or all phenomena, referring to all existing things and phenomena. As you may recall, above we introduced the name of the East Asian transmission of the Yogācāra school as the “Dharma-Characteristics” School (in Chinese, Faxiang School, in THE CONSCIOUSNESS CONTAINING ALL SEEDS Japanese, Hossō School), and the usage of dharma there also implies this meaning of all existences and everything. The Dharma-Characteristics Iftheonlyfunctionoftheālaya-vijñāna were to secretly preserve and accu- School tended to take a special interest in ascertaining and explaining the mulate all the impressions of all the activities in our entire past experiences true character of these dharmas. without the slightest bit of loss, it would not act as a source of pain or irri- Further, the production of all dharmas refers to the appearance of all tation for us. The problem lies in the fact that the dispositions of past expe- phenomena in our daily lives, and included within this is the formation of riences go on to become the major causal factors in the formation of the our own selves. The causal power for the occurrence of such dharmas is Page 115 subsequent “I.” the seeds that are stored in the ālaya-vijñāna. Within the function of these The term “seeds” refers to nothing other than the potential energy, seeds, according to the presence of the right conditions, phenomena are under the right conditions, to produce subsequent manifest activities manifested before our eyes. Our own behavior also becomes a manifest related to those that preceded. Seeds can be characterized as “the potential actuality, and is no longer mere potentiality. within the eighth consciousness to produce an effect.” Yesterday’s conduct and today’s activity produce what will end up being the self of tomorrow, SEEDS AND MANIFEST ACTIVITY and the function and power that brings about such a result is called “seeds.” The ālaya-vijñāna is called “consciousness containing all seeds” (sarva- The term manifest activity perfuming seeds refers to seeds that represent bījaka-vijñāna), signifying that the impression-dispositions of the past the momentum of the impressions of manifest activity that is impregnated actions and behavior saved in the eighth consciousness end up being the into the ālaya-vijñāna—those same manifest activities originally produced by seeds. This process of seeds giving rise to manifest phenomena is called primary causes for the production of dharmas of the future. The term all seeds generating manifest activity. dharmas (Skt. sarva-dharma) is very common in Buddhist discourse, and In Yogācāra Buddhism, these two functions are never conceived of as so we should provide a very basic explanation of its connotations. operating as two distinct processes, but are always understood to be linked Although the range of meanings of dharma is extremely broad, I would as one—seeds generating manifest activity / manifest activity perfuming like to focus here on the two most important meanings that relate to our seeds. The continuous cycle operates in such a way that the seeds that are present discussion. the disposition-impressions of past experiences give rise to present actual- The first usage is like that seen in the case of the term buddha-dharma. ities and activities, and the impressions of those activities are again stored The teachings given by the Buddha are called the buddha-dharma, which in the ālaya-vijñāna. is commonly expressed simply as dharma. When we see such expressions To express this, there is the concept of “three successive processes the production of things 47 48 living yoga-ca-ra

simultaneously bringing about cause and effect.” These three processes In kyūdō, there is an incredible level of fine-tuning involved in focusing are: (1) the creation of seeds from manifest activity; (2) the production of body and mind, to the extent that one feels a moment of unity between manifest activity from seeds, and (3) the perfuming of those seeds already one’s mind, body, and the target. Even if the arrow that is boldly released contained in the ālaya-vijñāna by manifest activities. The fact that these after this fine-tuning does not hit the target, one still feels a sense of calm, three phenomena, while acting as mutual causes and effects, continuously a feeling that stems from the fact that one still retains the mental and phys- operate one after the other, and that furthermore all of this happens simul- ical harmonization with the target. Using this analogy, we can clearly per- taneously, is called three successive processes bringing about cause and effect ceive the meaning of the mechanism of the seeds and manifest activities simultaneously. operating through the three successive dharmas. By handling the affairs of This is said to happen instantaneously, and according to Yogācāra, in our daily life with the same attitude, we are removing the necessity for less than an instant the manifest activities produced from the seeds of the excuses in not hitting the target in archery. reverberations of past activities are again stored into the ālaya-vijñāna as Compared to other religious and philosophical systems, Buddhism pays their seeds and dispositions. Since this phenomenon has continued with- a considerably greater amount of attention to the matter of the insepara- out interruption since the immeasurably distant past, it is identical to the bility of cause and effect. It is reiterated that all dharmas do not occur other beginningless perfuming mentioned previously. The occurrence that we than their basis in cause and effect, making it impossible to imagine that call three successive processes bringing about cause and effect simultane- things have evolved by some sort of accident. This is one of the most fun- Page 116 ously gives us a rich sense of a flawlessly functioning system that accepts no damental aspects of the Buddhist way of thinking. Tradition says that the excuses. Buddha, when delivering his first sermon at the Deer Park in Benares, It is easy for us to dismiss our habitual conduct as just something that instructed his students with the Four Noble Truths and Noble Eightfold everyone else does, and thus not worthy of special reflection. Certainly, Path, with the concepts of cause and effect seminal to this teaching. The our everyday selves are nothing other than part of our everyday scenery, Four Noble Truths are: the (1) truth of suffering, (2) truth of arising, (3) and self-reflection is a uncomfortable and difficult mode to remain in. truth of cessation, and (4) truth of the path. Nonetheless, being based on three successive phenomena bringing about (1) The truth of suffering clarifies the most fundamental view of cause and effect simultaneously and beginningless perfuming, what we will Buddhism—that human life is fundamentally unsatisfactory. But can we all come to be in the future is deeply rooted in the everyday behavior we have not attest that there exists much great joy within our daily living? Our hap- been engaged in up to now. And while taking a thorough look at ourselves piness often acts as our daily target, the only thing getting us through days is of vital importance in any circumstance, it is nothing less than indis- otherwise filled with anger and frustration. But we have come to under- pensable in the religious world. It is only through this process that a firm stand that this enjoyment is transitory. It is too often our experience that foundation may be built for the attainment of liberation. Real self- when we continue to do something to excess because of the pleasure it reflection can only happen in the context of everyday, normal activity. brings, that feeling of enjoyment will eventually turn into pain. This is Although I have no formal training in the martial arts, the traditional because our existence is based on suffering, even the pleasurable parts. art of kyūdō (traditional Japanese archery) has always moved me. Kyūdō The Buddha taught that there are eight kinds of suffering. In addition requires that an incredible level of mindfulness be exercised up to the to the four basic types of birth, aging, sickness, and death, we also suffer moment of the release of the arrow, a level of mindfulness impossible for the from separation from pleasurable things (or the people we like); association impatient. And once the arrow is released, excuses are meaningless. One with undesirable things (or the people we dislike); not getting what we concentrates the mind and body fully on a single point: the distant target. desire; and we suffer from existing within the unstable flux of the five the production of things 49 50 living yoga-ca-ra

aggregates. This last kind of suffering is a bit of catch-all for various kinds and five kinds of effects. In that text, a detailed and precise examination was of suffering, but mainly refers to the suffering we experience in relation to carried out regarding the causes and conditions involved in the production our inability to determine, locate, and account for who we really are, given of all dharmas. Within these causes and conditions, four general categories the fact that we are composed of a wide range of unstable physical and were posited, which include: (1) direct causes; (2) causation through sim- mental factors that are roughly categorized into five groups, known as the ilar and immediately antecedent conditions; (3) objective referent as “five aggregates.” For example, we have the strong desire to maintain eter- cause/condition; (4) contingent factors as causes and conditions. nal youth, despite gradual weakening and aging, and this conflict between Yogācāra Buddhism took this set of four and further elaborated them in our desire and the actuality cannot but bring about discomfort. this way: (1) A direct cause isanimmediatecausethatproducesallthephe- (2) The truth of arising identifies mental disturbances (afflictions) or nomena we experience in our everyday lives. The seeds stored in the ālaya- actions and behaviors (karma) as the causes of human suffering. Since suf- vijñāna function to produce manifest activities. From this perspective, the fering occurs because of mental disturbances and karma, it is called suffer- causes are the seeds. Then, the manifest activities that were produced by the ing from afflicted activity. seeds immediately perfume the impression-momentum seeds in the ālaya- (3) The third truth, that of cessation, tells us that if we sever the mental vijñāna and in this way those manifest activities are the direct causes of disturbances and karma that are the causes of suffering, we can obtain those seeds. Thus there are two kinds of direct causes: seeds as direct cause, nirvāṇa (peace of mind). The truth of cessation is identified as the true and manifest activity as direct cause. With these two as condition, all dhar- Page 117 purpose of human existence. mas are produced, an effect that we call seeds producing manifest activity, (4) Finally, the truth of the path indicates the method and process by manifest activity perfuming seeds. which tranquillity is attained. This path is presented as a list of eight (2) Causation through similar and immediately antecedent conditions items to be practiced in daily life: right view, right thought, right speech, refers to a situation wherein a certain type of mental function (mind-king right action, right livelihood, right effort, right mindfulness, and right or mental factor) occurs continuously, with the antecedent mind- concentration. king/mental factor becoming the condition for the succeeding mind- Within these four truths, we can see the significance of cause-and-effect king/mental factor. There is no interruption between past and present, within Buddhist philosophy. In the first two truths, there is (1) the suf- leading to what is called a similar and immediately antecedent condition. fering of human existence (effect) and (2) the mental disturbances and (3) The objective referent as cause refers to the causative power of the karma that bring it about (cause). In the second two truths, (3) the liber- objects of cognition. If an object of cognition is not present as a condi- ation that is the true goal of human life (effect) is brought about by (4) the tion, cognitive function cannot occur, since the projected image (objec- daily practice of the eightfold path (cause). The former pair represents an tive aspect) that is manifested in the mind fails to appear. Raw sensate analysis of the actual present human condition, while the latter pair is appearances (the things of the external world) both give rise to objective related to the attainment of liberation. These are known respectively as aspects and are indirect cognitive objects, and as such they are included in tainted cause-and-effect and untainted cause-and-effect.5 Buddhist philos- the category of objective referent as cause. ophy strives to first try to fully comprehend the cause and effect rela- (4) Contingent factors as causes and conditions refers to the ancillary tionships that bring about the actual human condition before progressing causes and conditions that function in the production of all dharmas, further down the path. lying beyond the scope of the three causes and conditions introduced The classical Buddhist scholastic text Abhidharmakośa-bhāsya elaborates above. While the primary requirement in the production of effects is the upon the topic of cause and effect as the theory of six causes, four conditions, direct cause, cooperative factors are also necessary—there has to be a the production of things 51 52 living yoga-ca-ra

friendly, supportive environment in order for things to occur—or at least ālaya-vijñāna immediately re-generate new effects. There are, in fact, an an environment that does not prevent the occurrence of something. These overwhelming number of circumstances in which manifest activity can- are the contingent causes. The former case has an active connotation which not be directly attained. This means that the necessary conditions must is called supporting contingent factors, andsincethelattercaseismerelya be anticipated and prepared in order for any event to occur. lack of obstruction, it is called non-obstructing contingent factors. Here a problem arises: if the necessary conditions are absent, what hap- The dharmas (in this case, often rendered into English as elements or fac- pens to those seeds? Eishun (1518–1596) of Kōfukuji Temple in the Muro- tors) are divided into two broad categories: mind dharmas (mental factors), machi period had this to say: and form dharmas (material factors). Mind dharmas occur based on all four kinds of causes and conditions, while form dharmas are produced by two Whatever the experience may be, it cannot avoid being retained by kinds of causes and conditions (direct causes and contingent factors). Mate- the reliable and incorruptible seeds. rial things are established based on seeds in the store consciousness. By now we can see how Yogācāra Buddhism explains the occurrence of In a diary entry from the twenty-ninth day of the twelfth lunar month things mainly through the concepts of seeds and manifest activity.Since in the sixteenth year of Tenshō (1588), he wrote: useofthetermall dharmas has a tendency to depersonalize this process, we should reiterate that point that what is being referred to is nothing other This means simply that seeds do not decompose. Page 118 than the content of our daily activities. And the fact that these daily activities occur based on nothing other than the seeds amassed in our ālaya- In this way, the impressions and dispositions that are retained in the vijñāna means that the responsibility for what occurs in our life is entirely depths of our minds do not disappear simply because there is no suitable our own. When we are handling things well, we tend to see the causes for environment for their manifestation. The seeds in the ālaya-vijñāna that success as coming from within ourselves. But when things are not going are the causes for the production for the fruit as manifest activity are, in a well, we tend to shift the responsibility and blame to someone else, or to latent condition, repeatedly produced and extinguished from moment to some external factor. The fact that such shenanigans are utterly in vain is moment, while simultaneously transmitting and continuing their charac- due to the fact of the seeds and the manifest activity being direct causes. ter, awaiting the proper environment for their manifestation. In the meaning of “non-obstructing” we can see the breadth of the This process is called seeds generating seeds. These two kinds of seeds— Buddhist vision in its taking into account ancillary conditions in the pro- those that produce and those that are produced—exist in causal relation to duction and establishment of each thing. Even the little mundane features each other. The preceding seeds (cause) produce the subsequent seeds of our lives that are passed by and ignored contribute to the constitution (effect). Because cause and effect are temporal, it is not a simultaneous of the present “I” at that moment. This realization makes it more difficult relationship as in seeds generating manifest activity and manifest activity per- to ignore the consequences of all of our daily interactions. And when fuming seeds, andsoitiscalleddiachronic cause and effect. thinking about supporting causes beyond those of immediate motivation, The process of seeds bringing about the continuity in type while repeat- we can think of ourselves as profoundly situated on top of a vast and fer- edly being extinguished and reproduced is precisely what is meant by seeds tile ground of production. generating seeds. Earlier we described the ālaya-vijñāna’s aspect of pre- Although the manifest activities produced from the seeds plant new serving the continuity of a single type of quality, but this was only one impressions back into the ālaya-vijñāna as seeds simultaneously with their characterization of the aspect of the ālaya-vijñāna as essence. From the own production, it is not necessarily the case that seeds perfumed to the aspect of its function, it is characterized as seeds generating seeds. Thus, the production of things 53 54 living yoga-ca-ra

the relationship between the ālaya-vijñāna and the seeds can be described However manifest activity is something that is characterized by inter- as that of the relation between essence and function—aside from seeds, ruptions, which means that no matter how carefully we observe our man- there is nothing in the ālaya-vijñāna that we can really speak of. ifest activity, we cannot come near to knowing the true manner of our own This further clarifies the point that since seeds generate further seeds in existence by this alone. The seeds both give the main form to our life and this way, it would be foolish to imagine that the seeds planted by our serve as its “backup.” The main “interactive” processes are those of seeds actions, behavior, and past experiences will naturally fade away over time. generating manifest activity and manifest activity perfuming seeds.Butin The past is something from which we may not escape. We are, no matter terms of the problem of bringing about changes in our being, we need to what, nothing other than the receptacle of our own past. By keeping keen pay special attention to the process that preserves the continuity of same- awareness of the mental processes of seeds generating manifest activity, man- ness in kind, which is the mechanism of seeds generating seeds. When we ifest activity perfuming seeds and seeds generating seeds, we can begin to discuss a person’s character or basic personality, we must learn to go beyond behave accordingly and start to follow the Yogācāra way of life. This entails the range of externally expressed manifest activity and proceed to take into paying continual attention to the fact that our activities proceed through account the latent, unmanifest seeds. Otherwise, we can never gain a sense the three karmic processes of bodily activity, speech, and thought, and that of the person in his or her entirety. every thought passing through our mind has its implications for the future. Manifest activities are nothing more than the behavior constituted by individual actions. That which unites a person’s separate manifest actions Page 119 INNATE SEEDS AND NEWLY PERFUMED SEEDS into an integrated whole is the extent to which they “seem like him” or reflect his individual potential. If we miss this aspect, then even if we have The manifest activities produced from seeds have a single clear result, gained a certain sense of the person by accurately observing his separately and manifest activities that appear as effects on the surface have a clearly apparent actions, and even if this sense may seem to tally with what that discernible moral quality to their content. Our daily life is composed by person really is in his integrated totality, in the final analysis, it has to be dif- the proliferation of such manifest activities, which develop variously. ferent.Inordertoapproachthetrueaspectofahumanbeing,greatcon- Seeds are a way of describing the causal power that will produce results. sideration needs to be given to the seeds, or the ālaya-vijñāna, even though Since these seeds exist in a latent, unmanifest condition, and are said to be we have no conscious access to them. the result beginningless perfuming, we have no way to discern their con- The factors that form the totality of someone’s character, or personality, tents. Being unknowable, they defy any sort of observation or evaluation. are usually distinguished—in all ages and all cultures—into those that are Since they are unknowable, that means that there is virtually nothing that inherent and those that are acquired. Thus, when discussing a person’s per- we can consciously do about them—despite the primacy of their role as sonality, we often refer to her or his “nature.” By inherent we mean some- the causes of the production of all experienced phenomena. thing that is inborn and not readily changeable—which lacks room for the This means that if I want to try to live from tomorrow according to a effects of education and training. As distinguished from the inherent, the Buddhist lifestyle, I have no other recourse but to start not with the acquired is that which is assimilated into the person after birth, such as unknowable seeds, but the manifest activities that are their tangible effects. influences stemming from familial environments or social norms that are One voluntarily reflects on one’s own manifest activities while receiving naturallyingrained;orthatwhichonegainsbasedonone’sownapplica- the evaluation of others, and based on that creates new behavior. This grad- tion of effort. Psychological theories regarding the formation of personal- ual progression provides us with the opportunity for self-examination ity have shown a tendency to incline in one of these two directions (i.e. within manifest activity. the timeless debate regarding nature vs. nurture). Nowadays, it seems to the production of things 55 56 living yoga-ca-ra

be generally understood that personality formation happens through the in the ālaya-vijñāna based on the activities our daily life, but it is in fact course of a dynamic relationship of various mutual influences between the impossible to make a concrete distinction between those that are inherent innate and the acquired. and those that are newly perfumed. Only the buddhas have the ability to Yogācāra presents a classification in seed theory that separates types of discern this sort of thing. seeds in a way that resembles this nature vs. nurture paradigm. This is the Instead of getting tangled up in this matter, it is more worthwhile to division between what are known as innate seeds and newly perfumed seeds. earnestly contemplate how our present daily actions and behavior are The concept of innate seeds (or originally existent seeds) expresses the poten- planting newly perfumed seeds in the ālaya-vijñāna. So here, again, we tiality for the production of all dharmas naturally included since the begin- return our attention to manifest activity. It is also not helpful to merely ningless past in the ālaya-vijñāna.Sincetheterminherent indicates original (and perhaps, fatalistically) regard our manifest appearance and behavior peculiarity, innate seeds can be seen as being analogous to the notion of an as the generated effects of seeds; rather, it is more important to see our inherent tendency. However, since they are possessed “originally, from the manifest behavior as the causes for the perfuming of seeds which bring beginningless past,”it is important to realize that this is something with sig- influence on all of our subsequent actions and behavior, as well as our nificantly more complex connotations than those of simply inborn or innate, entire future destiny. as is understood in present-day psychological discourse. The character of such a moment in the linking between manifest activ- Newly perfumed seeds are seeds that were not originally present in our ity and (newly perfumed) seeds is well expressed in the following short Page 120 bodies and minds at birth. These are the impression-dispositions that are passage from the Tale of the Vegetable Roots (1602) by Hong Zicheng of newly impregnated from various manifest activities. From the perspective the Ming period. It contemplates the weaknesses of human beings who of the classification of personality-forming factors into “acquired” and retrogress after gradually reaching to a certain kind of level. “inherent,”it is possible to think of these newly perfumed seeds in terms of those that are acquired. Since their perfuming is seen to be something that While on the path of desire, you should not be so quick to stick has continued from the beginningless past, the newly perfumed seeds can your finger in the pot to get a taste. Once you stick your finger in, be understood as included in the category that we normally consider as you fall down a thousand fathoms. While on the path of principle, inherent. you should be on guard not to hesitate and retreat. Retreating once, It is often said by those comparing modern psychology with Yogācāra you fall back the distance of a thousand mountains. that innate seeds are like inborn nature, while newly perfumed seeds are akin to acquired conditioning. In Yogācāra, however, the distinction The interpretation of this sentence by Usaburo Imai, included in his trans- between innate and acquired is not simply a matter of whether or not the lation of the text, is as follows: qualities are “inborn,” but a question of whether they are naturally accumulated in the basis of our existence from the eternal past. It is thought that Don’t temporarily put out your hand thinking to grab an easy these inherent qualities and the non-inherent newly perfumed qualities opportunity to satisfy yourself. Trying to snatch one time, you end produce all dharmas based on their mutual relationships, bringing forth the up falling into the depths of ten thousand fathoms (in other words, actuality of our life. While this kind of distinction may be hypothetically once you get a taste and remember that taste, you’ll end up being made, actually identifying distinct seeds as differing along these lines is drowned in it). (On the contrary), when it comes to the path of somewhat problematic. We may say, in a general sense, that innate seeds are principle, even if you find the difficulty bothersome, don’t shrink originally equipped in the “I,”and newly perfumed seeds are newly planted back for a moment. If you shrink back just once, you’ll end up being the production of things 57 58 living yoga-ca-ra

separated by a thousand mountains’ distance which can never be It doesn’t matter whether we call it a target or a destination. In life, if one recovered (because once you regard the task as bothersome, it will has a goal, and one fixes one’s gaze on it from afar, one will, as a human 6 only become more and more bothersome). being, naturally strive for it.

Who can disagree? THE SIX CONNOTATIONS We all have the tendency, whatever the situation, to opt for the easiest way out. By repeatedly continuing in this activity we become habituated. At The seeds that represent the potential within the eight consciousnesses to pro- length, coming to an awareness of this, we realize that it shouldn’t be, and duce an effect are understood as operating governed by six different condi- the mental factor of regret (Skt. kaukṛtya)beginstotakehold.Isthisnotour tions, which are (1) momentariness; (2) simultaneity with their most authentic mode of being? Yet still, even though we are aware that we manifestations; (3) functioning in tandem with the appropriate con- shouldn’t do such-and-such a thing, we gradually slide back into an easy sciousness; (4) having the same karmic quality as their manifestations; (5) direction. While one can always make the excuse that we are “only human,” production of their manifestations only after the necessary associated the awareness brought about from the Yogācāra perspective should help to causes are present; (6) each seed produces its own peculiar manifestation prevent us from becoming fully immersed in pleasure and ease. and no other. These are known as the six conditions of seeds. Weneed to take a moment here and briefly discuss the connotations of each of these dis- Page 121 tinctive properties in terms of the explanation of seeds given above, espe- SIX CONNOTATIONS OF SEEDS cially in terms of the relationship between seeds and manifest activity. (1) Momentariness means that seeds, representing the potentiality for As we have now come to realize, the Yogācāra view is that the two processes the production of all things, arise, cease, and change without interruption. of seeds and manifest activity, while serving as mutual cause and effect, If it were the case that seeds were something eternal and unchanging, cau- produce all appearances, events, and actions. Our daily lives revolve sation would be rendered impossible. The fact that seeds cannot be some- through the chain of links of seeds generating manifest activity and manifest thing eternal and unchanging, but must arise, cease, and change from activity perfuming seeds. In considering the fact that each one of our activ- moment to moment, is the meaning of momentariness. ities in daily life perfumes its impression into the mind’s innermost depths, Next we move to the condition of simultaneous cause and effect as an and these are accumulated as a potential energy for the subsequent pro- aspect of the causes and effects in the production of all phenomena, which duction of all dharmas, we shouldn’t be able to engage so lightly in careless is the relationship between seeds and manifest activity. This is the mean- activity. ing of (2) simultaneity of seeds with their manifestations. This means that On the other hand, this should not be taken as an excuse for not taking seeds, as the causes for the production of all dharmas, simultaneously con- action. We can gain greater awareness of the state of mind that bends the tain their effect qua manifest activity. This idea was already touched upon bow toward the distantly-placed target. In the final analysis, what is most in some detail from the perspective of the three successive phenomena bring- important is to simply have a target. In his research on the Vimalakīrti- ing about cause and effect simultaneously in the context of seeds generating sūtra, Dr. Hashimoto Hōkei has said, “the target is that which serves to manifest activity and manifest activity perfuming seeds. gather all the power that a person has.” Since this is an expression of his own (3) The meaning of functioning in tandem with the appropriate con- experience in pulling the bow, it is not mere word play. He also said, “Every sciousness is that the seeds are continuous in their function without inter- person should always have a destination.”7 ruption, and that they bring about the continuity of the same qualities the production of things 59 60 living yoga-ca-ra

without altering them. If that which we understand as cause disappears things, but all of the phenomena that are produced by causes and condi- before it produces its intended effect, then it has lost its meaning. In order tions (known as conditioned dharmas) can be broadly categorized into three for seeds to function as the causal power for the production of all phe- groups, which include: (1) mental phenomena (including the mind-king nomena, they cannot be something that readily disappears. They must con- and mental factors), (2) material phenomena (called form dharmas), and tinue without interruption. Seeds, as they bring about the continuity of a (3) phenomena that can be classified as neither material nor mental (called certain type over a long period of time, act as seeds generating seeds, dis- factors not directly associated with mind; including such things as time, cussed at length above. By “long period of time” here, we are discussing a direction, quantity, etc.). In a very general sense, it would not be incorrect period of time lasting until the attainment of the final stage of enlighten- to say that seeds are the causes of the production of all dharmas. However, ment, which will be discussed in chapter 10. specifically speaking, it is understood that material phenomena are pro- (4) Having the same karmic quality as their manifestations means that the duced from the seeds of form dharmas, and psychological phenomena are seeds are of the same quality as the manifest activities they produce. In produced from the seeds of mind dharmas. This is the meaning of each other words, wholesome manifest activities are caused by wholesome seeds seed producing its own peculiar manifestation and no other. It is from and unwholesome manifest activities are caused by unwholesome seeds. these conditioned dharmas that our daily life takes its form. When we con- Thus,themeaningofseedshavingthesamekarmicqualityastheirmani- sider each seed producing its own particular manifestation and no other, we festations means that the quality of a certain behavior or appearance auto- are shown that an “I” cannot be established based solely on a single type of Page 122 matically resonates with the wholesome, unwholesome, or indeterminate cause. Any phenomenon that is not defined by all six of these conditions karmic moral quality of the seeds that produced it. cannot be a seed. Seeds are again used as a metaphor for the latent potentiality to give Among these six meanings of seeds, I would like here to stress the spe- rise to each thing, and we have repeatedly seen them described as the poten- cial importance of the two connotations production of their manifestations tial within the eight consciousnesses to produce an effect. However, in reality, only after the necessary associated causes are present and each seed’s production the establishment of all phenomena is attributable not only directly to of its own peculiar manifestation and no other. This entails another look at these seeds. In order for things to occur, various kinds of conditions must the four causes and conditions. From the very start, Buddhism pays great also be present. This is indicated by the fifth connotation, (5) seeds pro- attention to the matter of cause and effect, and within this notion of cause duce their manifestations only when the necessary associated causes are pres- and effect, it places special stress on the notion of causality through a mul- ent. This is stating that the occurrence of events awaits the assembly of tiplicity of causes and conditions. myriad conditions. In other words, it is impossible to think that all the things that go into Finally, (6) states that a seed produces its own particular manifestation the composition of our actual daily lives occur on their own and without and no other, meaning that the seeds naturally bring about effects that are due cause. Rather, it is precisely in the midst of a dynamic assembly of man- homogeneous with their own character. ifold causes and conditions that things come into being, while we go about At a first look, the implications of numbers (4) and (6) may be hard to managing our daily lives. Buddhism assumes this way of thinking to be distinguish, but they do refer to two distinct aspects. In #4, having the same fundamental, and this approach is clarified and elaborated with far greater karmic quality as their manifestations, the issue is one of the karmic charac- precision by the Yogācāra notions of seeds producing their manifestations ter or moral quality of the seed. In condition #6, that of production of its only after the necessary associated causes are present and each seed producing own peculiar manifestation and no other, the problem is one of type or kind. of its own peculiar manifestation and no other. We tend to end up referring to all dharmas as if they were just one set of Page 123 Page 124 Page 125 Page 126 Page 127 Page 128 Page 129 Page 130 Page 131 Page 132