Osho - Rinzai
Master of the Irrational
Chapter 5.
Relax and disappear
Our beloved master,
Rinzai once went to visit one of Ungan's disciples, Anzan. On that
occasion he asked Anzan: "What is the white cow of the dewy ground?"
Anzan responded by saying: "Moo! Moo!"
Rinzai commented: "You are dumb!"
Anzan said, "How about you?"
Rinzai observed,
"You animal!"
On one occasion Rinzai asked a nun, "Well-come or ill-come?"
The nun shouted.
"Go on, go on, speak!" cried Rinzai, taking up his stick. Again
the nun shouted.
Rinzai hit her.
On another occasion Rinzai asked Lo'pu, "Up to now it has been the
custom for some men to use the stick and others to give a shout. Which comes closer
to the heart of the recipient?"
"Neither," responded Lo'pu.
"What does come close?" asked Rinzai.
Lo'pu shouted. The master hit him.
Maneesha, the deeper I look
into Zen, the more things become crystal clear. One thing is its absolute
uniqueness in the world of religions.
In comparison to Zen, all the
religions look like entertainment. Formal rituals, social conditionings - Zen
goes through them like a sword cutting all the ropes that bind you. It has no
ritual, it has no mantra, it has no way of sacrificing anything to anyone. The
very basis of sacrifice, God himself, is missing in Zen.
Without God you cannot create
rituals, sacrifices. Without God all your religions will look absolutely
meaningless. If God is removed, what will become of Hinduism and Islam and
Christianity? With the removal of a hypothesis the whole edifice of those
religions falls completely to the ground. It is a single hypothesis, and a
hypothesis is not a reality. A hypothesis is only man's projection.
It is true man wants some
security, it is true that man wants some safety. He is insecure in this vast
universe, too small and too alone, too helpless. And there is always death: any
moment it can knock at your doors.
Out of all these insecurities,
anxieties, fears, has arisen the hypothesis of God. People cling to it, because
without it their lives will become such an anxiety, they will go insane. Taking
God away from them, you are taking their very sanity, their very intelligence,
their mind, their whole conditioning of millions of years.
According to me, unless you are
able to throw away the hypothesis of God and heaven and hell, all projections,
you cannot be an authentic seeker. You have to drop all that which has made the
so-called religions around the world. Their base is the same; they may create
much theology around the hypothesis, they may fight with each other over their
theologies, but essentially they are all the same.
Their gods may have different
faces, but the god is there. Their hell and heaven may have different climates,
but they are there. They go on arguing about that which is imaginary, and they
think that this argumentation, which they have continued for centuries, is of
some importance. In fact, it is an effort to deviate man's mind: fight over the
non-essentials so nobody raises the question... nobody has the time to ask about
the essentials.
Zen is pure essence,
unpolluted, uncorrupted by any non-essential. You cannot take away anything
from Zen, because it is only a declaration of your self-nature; neither can you
add anything to Zen, because anything added will be artificial.
Zen is absolutely in favor of
nature. It is not against entertainment; in fact only Zen is capable of
laughing, of entertainment, but its entertainment is not different from its
enlightenment. The very quality of entertainment differs.
J. Krishnamurti, a man who
struggled for ninety years - his last words have some great meaning.
One of my friends was present
there. Krishnamurti lamented, he lamented his whole life. He lamented that
"people have taken me as an entertainment. They come to listen to me..."
There are people who have listened to him for fifty years continually, and
still they are the same people as had come for the first time to listen to him.
Naturally it is annoying and
irritating that the same people... Most of them I know, because J.
Krishnamurti used to come only
once a year for two or three weeks to Bombay, and slowly, slowly all his
followers in Bombay became acquainted with me. They all were sad about this
point: What should be done? How can we make Krishnamurti happy?
The reason was that
Krishnamurti only talked, but never gave any devices in which whatever he was
talking about became an experience. It was totally his fault. Whatever he was
saying was absolutely right, but he was not creating the right climate, the
right milieu in which it could become a seed.
Of course he was very much
disappointed with humanity, and that there was not a single person who had
become enlightened through his teachings. His teachings have all the seeds, but
he never prepared the ground.
Zen does not deny entertainment
the way J. Krishnamurti condemned it in his last testament to the world. He
said, "Religion is not entertainment." That's true, but enlightenment
can be vast enough to include entertainment in it.
Enlightenment can be
multidimensional. It can include laughter, it can include love, it can include
beauty, it can include creativity. There is nothing to keep it from the world
and from transforming the world into a more poetic place, a more beautiful
garden. Everything can be brought to a better state of grace.
Zen does not talk about great
principles, that has to be noted. It simply creates the device and leaves you
to find the way out. Obviously it has been immensely successful. Not a single
Zen master has ever lamented that "my disciples have not listened to me. I
have been an utterly disappointed failure.
Humanity has betrayed me."
Not a single Zen master even mentions it once.
If something does not succeed,
that only means your device was not right. You have not looked into the person
and into his potential rightly. Perhaps your device was good for somebody else
but not for this person.
Zen has only created devices,
leaving you completely free to find the truth. And it is strange, more people
have become enlightened through Zen than through any other religion of the
world. The other religions are very big, and Zen is a very small stream. You
can see these small things, and a master uses them in such a way that they
start pointing to the moon.
Rinzai once went to visit one of Ungan's disciples, Anzan. On that
occasion he asked Anzan: "What is the white cow of the dewy ground?"
It is one of the Zen koans. It
does not mean anything; it simply gives you a puzzle that cannot be solved.
Now, asking somebody, "WHAT IS THE WHITE COW OF THE DEWY GROUND?" -
what kind of metaphysical question is this? No religion will ask such a
question.
I am reminded of a small child
who used to come to visit Picasso often, and who lived nearby, in the
neighborhood. He became very friendly with Picasso. He was just five or six
years old, but very daring. Seeing Picasso painting continually, one day he
also brought a paper and showed it to Picasso saying, "Look at my
painting."
Picasso looked at his painting
and he said, "My God, what is this?"
The boy said, "It is a cow
eating grass."
Picasso said, "You have
defeated me. Where is the cow?"
The boy said, "Don't ask
stupid questions. The cow has gone home. After eating the grass, do you think
the cow will remain there?"
Picasso said, "Okay, but
where is the grass?"
The boy said, "You are
absolutely unintelligent. When the cow has eaten the grass, how can it be
there?" It was just a plain paper that he had brought.
Picasso said, "I love your
intelligence. It really puzzled me when you said the cow you have painted, and
I could not see any cow. I have been puzzling the whole world and you have
puzzled me."
The Zen koans are puzzles
without any answer. ANZAN RESPONDED BY SAYING: "MOO! MOO!"
No answer is the right answer.
One has to be utterly in silence; only silence can answer a Zen koan.
But Anzan has used his mind and
tried to figure out some way to indicate what the white cow is. He has brought
the mind in.
Rinzai commented:
"You are dumb!
Do you think you can deceive me
by making such
sounds? Can't you speak? Are
you dumb?"
The koan needs a response. This
moo, moo won't do.
Anzan said: "How about you?" He was thinking, "What
could be more appropriate than this answer?" In fact, no answer is ever
appropriate for a Zen koan. That has to be remembered. Don't look for any
answer, just look for silence. Just be utterly silent. In your silence the
master will be able to see your answer.
Anzan said: "How about you?" - if you think my answer is
not right, and I am dumb."
Rinzai observed, "You animal! Making the sound moo, moo you
have proved that you are still using the animal mind."
In Zen, mind is an animal
heritage, and unless you go beyond mind, you are not an authentic human being.
Just your body is that of a human being, but your mind is a very long process
of four million years of animals; it contains all the animals you have gone
through. You are not newcomers, you are old, as old as the time life has
existed on this earth, and you have passed through all the phases of animals.
Your consciousness carries a tremendous past.
So when Rinzai says, "You animal!" he is not
condemning him. He is simply stating the fact that he is still using the animal
mind. Only when you are in a state of no-mind do you go beyond the animal. You
go beyond your past, you open up to the universe; you are no more simply
repeating your past heritage. Your past heritage is the heritage of all
animals.
His saying this is not
condemnatory; in Zen there is no condemnation. People may misunderstand, but he
is simply saying that you are using the animal mind to figure out what the
answer will be. I wanted you to go beyond the human mind, beyond the animal
mind, because no-mind only is the answer to every koan, to every question, to
every quest. A single answer - no-mind. Be so silent that there is no thought
at all. So it does not matter what the koan is, the answer is the same: utter
silence, going beyond the animal mind.
On one occasion Rinzai asked a nun, "Well-come or ill-come?"
The nun shouted.
"Go on, go on, speak!" cried Rinzai, taking up his stick.
Again the nun shouted.
Rinzai hit her.
Now, it will look absolutely
absurd to anybody who has been brought up with a rational education.
What is happening here? A nun
comes, Rinzai asks her, "Well-come
or ill-come?" the nun shouted. That was not the right answer.
When a man like Rinzai asks, "Well-come or ill-come?", he
is saying that if you come with the mind, you are ill-come; if you come with
no-mind, you are well-come. Only no-mind is well-come.
In the world of Zen, mind is
the only thing that has to be thrown out, and then you have the whole universe
available. You are welcomed by the whole universe.
Just because of your mind you
are in a cage. You are not accepted by the universe, you are not showered with
flowers by the universe because you are a prisoner of your own thoughts in a
small skull. You are a prisoner, and a prisoner cannot be welcome.
Rinzai is saying, "Are you
a prisoner, or should I welcome you as a free person?" - free from the
mind.
The nun shouted. Her shout does not show that she has understood
Rinzai. This is a difficulty - that as time passes everything becomes
traditional. The shout was invented by Rinzai, but slowly, slowly it became a
traditional answer: whenever you find yourself in a difficulty and you cannot
answer, now you have a traditional answer. You can shout.
But the shout is not applicable
everywhere. Somewhere it may be: if Rinzai had asked something which was
meaningless, a good shout would have been the right answer. But what he has
asked is so meaningful that you cannot respond with a shout. You have to
respond with silence. You have to show your no-mind. You have to show that you
are well-come.
Even though the nun shouted... "Go on, go on, speak!" cried Rinzai,
taking up his stick. Again the nun shouted.
She has just learned like a
parrot.
You can learn anything like a
parrot, that is the difficulty. You can learn great philosophy, you can learn
theology, you can learn words of great beauty and you can repeat them without
even knowing exactly their implications.
Now, in Zen this became a
problem. When shouting or hitting with the stick is taken as a tradition, it
loses all meaning. The nun shouted;
Rinzai did not take any note of it. He said, "Go on, go on, speak! Are you well-come here or ill-come?" He
ignored her shouting, he gave her another chance.
But the woman seems to have
been stubborn, incapable of learning.
Again the nun shouted.
This was too much. Rinzai took
up his stick, but did not hit her because she was not worthy of a hit.
She was not even able to
understand a simple question. She has only learned the shouting as a ritual.
She is so poor as far as consciousness is concerned, she does not deserve a hit
from a man like Rinzai.
In Zen, when the master hits
you, it means he is showing his love, he is showing his acceptance. By hitting
you he is giving you an indication of his approval. That is a kind of
certificate. Disciples long for years to be hit by the master. It is a very
different world that Zen has created.
In the ordinary world, if you
hit somebody you know perfectly well what will happen. But in Zen it is totally
different. The master hits only when there is a person who deserves it. The hit
is a very secret approval. No outsider will understand what is going on. It is
not for the outsiders; it is only for the insiders, the very few who can
understand.
Rinzai cried, "Go on, go on, speak!" But she
seems to have been very stubborn. This was the time Rinzai should have hit her,
but he simply cried, taking up his stick...
Again the nun shouted. Now this was too much. Rinzai hit her - and this hit was not of approval, this hit was
against her stubbornness.
So you should remember that in
Zen everything is flexible. It has no certain, fixed meaning. In a different
situation it may mean something different. He tolerated her shouting but
finally he had to hit her.
Rinzai hit her. It is not a hit of approval, it is a hit to break
down her stubbornness and to bring her to her senses. "Just shouting will not
help. I am asking you, 'Speak!' I am asking you a direct question: Are you
well-come? Do you think you deserve to be welcomed? Then show it. Your shouting
does not show it."
Three times he gave her the
chance, and the stick after three times is not of approval. He hit her just to
bring her to her senses. Perhaps a stick even in such circumstances may stop
her thinking for a moment. Obviously it is going to.
She was thinking she was doing
the right thing: it was the shouting invented by Rinzai himself. He introduced
shouting in Zen. Rinzai is the founder of shouting, so she must have thought
that she was doing the right thing. But she did not understand that shouting
can be right in a certain situation, wrong in another situation. Here, he has
not put before her any koan. His question is very simple.
He is asking, "Are you
well-come here? Do you deserve, do you think you deserve?" - because you
don't waste the time of a man like Rinzai. First you have to deserve his
company, and the only way to deserve the company of a buddha is silence, utter
silence. Just be. If the nun had simply touched the feet of Rinzai and sat
down, that would have been the right answer. But she missed.
Devices are not necessarily
always successful. In life there is no such thing as a device that is always
successful, because different persons give a different context. The same device
may be helpful to one person, and with another the same device may completely
fail.
On another occasion Rinzai asked Lo'pu, "Up to now it has been the
custom for some men to use the stick and others to give a shout."
There have been masters who
simply used always the stick, and Rinzai has introduced shouting; his disciples
who have become enlightened have used shouting rather than hitting. The purpose
is the same. A shout is also a hit, but very subtle. Perhaps it goes deeper
than a stick. The stick only touches your skin, may go as deep as your bones;
but a shout may penetrate to the very being, because it is an invisible force.
A stick is a material, ordinary thing; it can hit the body but it cannot hit
the consciousness.
So he is asking Lo'pu,
"Up to now it has been the custom for some men to use the stick
and others to give a shout. Which comes closer to the heart of the recipient?"
"Neither," responded Lo'pu.
"What does come close?" Rinzai asked again. Lo'pu shouted.
In his shout he is saying that
shouting comes close.
The master hit him. This hit is of approval, of great joy, because
shouting was the invention of Rinzai himself, and certainly shouting goes
deeper. So this hit is of great approval: Lo'pu, you are right.
Zen has a very flexible
methodology. It does not give commandments to be followed for generations; it
does not give general principles which are applicable in every situation to
every person. It is more intimate and more personal.
Rinzai used shouting, but after
him only his disciples who became enlightened continued. Finally it
disappeared. The stick still continues, because the stick is more visible, more
material, and we always tend to understand the material more easily than the
immaterial. A shout is an immaterial thing.
Rinzai has given a tremendous
device, but it is for very intelligent people to know the difference when the
shout is of approval or of disapproval. He also used the stick. Now Lo'pu has
shouted, so giving him a shout will not be right. The master hit him. He needs
a more clear-cut approval that he is right.
Zen never became the religion
of the majority and it will never become. It will remain always for the chosen
few, for the rare ones, just because it does not console you by giving any
opium, and it does not give you promises and hopes for the future life. It
insists on remaining in the present. Don't move backwards or forwards, because
the present moment is the only moment you ever have been in and will ever be
in. Whenever it is, it is the present moment.
So the past is meaningless;
there is no point in studying the past scriptures. The future is irrelevant;
there is no need to bother about paradise and heaven. There are such great
treatises written in such detail...
I entered a temple and they had
there a map of their projection: the earth is in the middle and then underneath
the earth is hell and above the earth is heaven - and it showed exactly where
in heaven God lives. I asked the priest who was showing it to me - and it was
an ancient map - "Do you know where Timbuktu is?"
He said, "Timbuktu? Never
heard of it."
I said, "You don't know
where Timbuktu is? Do you know Constantinople?"
He said, "You are just
making these names up."
I said, "I am not making
these names up. You don't know even this earth, and you think you know heaven
and you know hell? What are the grounds on which you know these things?"
He said, "I don't know.
This is an old map. It is an ancient temple."
I asked him, "Does anybody
else in your whole city, in your whole community know?"
He said, "I don't think
so, because I am the priest, and if I don't know, nobody knows. But we
believe..."
And that is where Zen departs
from all religions. The moment you say, "We believe," you become
undeserving of any Zen compassion. You cut yourself off from the Zen clouds
which can rain and bring your potential to flowering.
Never say, "I
believe." That is one of the greatest lies invented by man. If you know,
say, "I know." If you don't know, say, "I don't know."
Belief has no place at all in existence. What do you mean when you say, "I
believe"? You are saying, "Although I don't know, I think it must be
so."
But try it in ordinary life and
then you will understand. Because you are using it for hypothetical things,
nobody takes note of it. Tell some woman, "I believe I love you," and
she will give you a good slap. Believe? - either you love her or you don't love
her, but what can it mean, "I believe..." or perhaps, "I believe
that I love you"? You cannot deceive any woman. A woman is so earthly.
Now even Sardar Gurudayal Singh
is laughing. He tries to deceive women, but does not succeed much. Just look at
his turban - rainbow-colored! But once in a while he succeeds. There are a few
cuckoos around whom no sannyasin wants to be with. People give them the address
of Sardar Gurudayal Singh - and with cuckoos he manages perfectly well.
Just a few days before one
cuckoo's letter came saying that she has become enlightened. I said, "It
is good! You just go to Sardar Gurudayal Singh. That is the right place, and he
is the right person to give you the recognition. Either you will make him
enlightened or he will make you unenlightened.
Something is bound to happen.
You just go" - and I heard that Sardar has made her unenlightened.
She is very sad that she was
sent to such a man who does not take anything seriously. He laughs at her
enlightenment, and his laughter has created a doubt in her, "Who knows
whether I am enlightened or not? If Sardar Gurudayal Singh is laughing..."
There are always cuckoos
around. They become enlightened, they become unenlightened - ups and downs. One
day they are enlightened... And you will always find such cuckoos around Sardar
Gurudayal Singh. So no need to inform me. Whenever you become enlightened, just
go to Sardar Gurudayal Singh!
Ikkyu wrote:
I almost lost my mind
Between studying and severe training.
But life's most valuable thing really
Is the fishermen's songs.
Along the hsiao river,
There's sunset and rain,
Clouds and moon,
Excellence beyond words
Singing night after night.
Ikkyu is one of the most loved
haiku poets, and you can feel why he is so much loved. He is not a dreamer, he
is a very earthly man.
I almost lost my mind between studying and severe training. But life's
most valuable thing is the fishermen's songs.
When he heard the fishermen's
songs near the Hsiao River... He is saying the fishermen's songs along the
Hsiao River are the most valuable thing - more valuable than the holy
scriptures, because the fishermen's songs are so spontaneous, so authentic.
There's sunset and rain, clouds and moon, excellence beyond words
singing night after night.
Haikus are to be visualized. Just
visualize the great river Hsiao and the silent night and the fishermen singing,
night after night... and after each song the silence deepens.
These poems are not poems in
the ordinary sense, they are pictorial, depictive. They have color, they have form,
they are almost tangible. You can hear the fishermen's songs, you can hear the
waves of the Hsiao River. Night after night... and the moon and the clouds and
the rain and the sunrise and the sunset... all are paintings rather than
poetry.
That is the difference between
ordinary poetry and haiku. Ordinary poetry is a composition of words.
Haiku is a very strange
phenomenon: it is a painting in words - not in colors, but in words. It is a
very alive thing.
Question
1:
Maneesha has asked:
Our beloved master,
Is it useful for those of us with you to try to understand what is
happening in our meditation and growth, and to be able to articulate it? Or do
we just need to watch?
Maneesha, you just need to
watch. The moment you start thinking, "What is happening?" mind will
come back. If you start analyzing, mind will come back. Whatever you do, except
watching, mind will come back. That is the only enemy to be avoided, and
watching is the only shelter in which the mind cannot enter.
Your question is significant.
One tends to think, "What is happening?" and analyze it. But one is
unaware of the fact that in this effort of analyzing, finding explanations,
mind has come back from the back door. By watching, we are trying to get free
from mind. All other activities belong to the mind.
So you need only to watch, you
need only to get as deep in watching as you can. Go deeper and deeper to such
an extent that mind is left miles back, and only a pure witness is there. That
is your pure gold, that is your buddha.
Now it is Sardar Gurudayal
Singh's time.
Mungo, a big black gentleman,
walks out of the jungle and into an African town looking for work. He hears of
a job at the local factory, and goes along for an interview.
"You can have the
job," says the white boss, "but you must understand one thing: I
don't want you to bring any friends or relatives here. I know what you jungle
people are like. This job is for you only.
Understand?"
"Yes, I understand,
boss!" says Mungo. "No friends. No relations. Just me, myself,
alone!"
The next morning, when he
arrives to start work, Mungo walks through the factory gates followed by a
little black pygmy.
"Hey!" shouts the
boss, "I thought I told you, no relatives and no friends!"
"But boss," stammers
Mungo, "he is not my friend or my relative - he is my lunch!"
In a small village in southern
Italy, Giovanni and Maria get married. But Giovanni lives in a small cottage
with all his family, so the young couple have to spend their wedding night
sleeping in the same room as everybody else.
In the middle of the night,
Giovanni and Maria start to make love, but suddenly Maria cries, "Ah!
Giovanni, it hurts-a too
much!"
"Really?" says
Giovanni. "Okay, I will-a go to the cupboard and put-a little olive oil
on-a my noodle."
So he gets up, steps over his
father, his mother, his sister, his grandfather and grandmother, and finally
gets to the cupboard. He puts a little oil on his prick and then goes back to
Maria.
But after a few minutes, Maria
cries again, "Ah! Giovanni, remember I am-a virgin! It hurts-a too
much."
"Okay," says
Giovanni, "I will put-a some more olive oil on-a my noodle." So he
climbs over his father, mother, sister, grandmother and grandfather and puts
some more oil on his prick. Then he goes back to Maria.
But the same thing happens
again. This time, Giovanni has climbed over everyone and got to the cupboard,
when suddenly his grandfather sits up in bed and shouts, "Hey, Maria! Go
easy on-a the oil! What-a the hell will we use for salad-dressing tomorrow -
Giovanni's prick?"
Pope the Polack is setting out
on his Catholic pilgrimage to America, when he gets lost in the Rome
International Airport. He wanders around the corridors, pushing his luggage
trolley, and somehow gets on a flight to London.
Arriving at London Airport in
his long gown and rocket-shaped hat, the Polack pope walks up to the
immigration desk, where he is asked to fill out a form. The pope copies all the
details out of his Polish passport and then hands the form to the official.
"There is one section that
needs completing," says the official, eyeing the Polack's strange clothing
and pointing to the paragraph marked 'sex'.
"Oh, yes!" says Pope
the Polack. "That should read: Twice a day."
"Really?" says the
official. "But I don't want to know that, what I want to know is: male or
female?"
"Oh, I see what you
mean," replies the Polack pope, with a wink. "I like both!"
Nivedano...
(Drumbeat)
(Gibberish)
Nivedano...
(Drumbeat)
Be silent. Close your eyes and
feel your body to be completely frozen.
Now look inwards with your
total consciousness with your total life energy and with an urgency as if this
is your last moment of life. Only with such urgency you can reach to the center
of your being.
Your center of being is also
the center of the whole cosmos. At the center we are all one. Just witness
deeply. The deeper your witness... the fog disappears and you can see yourself
as a buddha.
The experience of being a
buddha is the greatest experience in life. Suddenly from all over flowers start
raining, existence becomes so loving. In this silence everything becomes a
dance. Even silence becomes a song.
Deeper and deeper... let your
arrow of consciousness penetrate as deep as possible. The path is small. A
little courage and suddenly you are at the center, freed from the body, freed
from the mind, you are ready to disappear into the cosmos. To be nobody is the
greatest blissfulness.
Nivedano...
(Drumbeat)
Relax, and just disappear in
the ocean of consciousness that is surrounding you. We are nothing but fish in
the ocean. This moment the Buddha Auditorium has become a lake of
consciousnesses without any ripples.
Such joy, such peace... and the
experience of your being immortal, eternal. You have been here always and you
will be here always. There are only two ways of being here: one is in bondage,
another is in freedom. Watchfulness takes you out of the prison and opens the
doors of the infinity.
You are not the body, you are
not the mind. You are only this witnessing consciousness. This is your freedom.
This is your original face. This is the buddha you have been searching for.
You have to bring all this
experience slowly, slowly to your circumference, to your daily life. In your
ordinary activities the buddha has to be expressed. In your love, in your other
relationships, in your friends, in the marketplace, sitting or walking, talking
or silent, you should remember you are a buddha.
Nivedano...
(Drumbeat)
Come back, but bring all that
is at the center to the circumference. Come back as a buddha, gracefully,
peacefully, in absolute silence and you know what Zen is.
This bringing of the buddha to
the surface is the whole science of Zen. To transform every being into his
original face - that is the face of the buddha - is my work, and it is your
work too.
The more buddhas we have around
the earth, the more the earth is protected from destructive forces. The more
buddhas we have around the earth, the more beautiful it will become.
Okay, Maneesha?
Yes, Beloved Master.
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