The 2nd Ultimate-Truth Mental Factors (Cetasika) King and Minister

EYE-DOOR COGNITIVE PROCESS Mental factors have 4 characteristics: Arise together with consciousness Cease together with consciousness Take the same object as consciousness Have the same base as consciousness Association relation (sampayutta) EYE-DOOR COGNITIVE PROCESS Visible Object – Process-freed P V A F E Rc I D J J J J J J J Rg Rg

52 Mental Factors 7 Universals 6 Occasionals 14 Unwholesome Factors 25 Beautiful Factors

7 Universals Contact (phassa) Feeling (vedan) Perception (sa) Volition (cetan) One-pointedness (ekaggat) Life Faculty (jvitindriya) Attention (manasikra)

Contact (phassa) Characteristic = touching, Function = impingement, causes the consciousness and the object to impinge. Manifestation = as concurrence of consciousness, sense sensitivity and object it is a mental state, as when one sees someone eating pineapple, and saliva starts to flow in the mouth owing to contact. Without contact no cognitive process will occur.

Feeling (vedan) Characteristic = being felt, Function = enjoys or experiences the “taste” of the object They are 3 types of feelings 1. joy or pleasant feeling (sukha-vedan). - enjoys or experiences the desirable aspect of the object 2. unpleasant feeling (dukkha-vedan). - enjoys or experiences the undesirable aspect of the object. 3. neutral feeling (upekkh-vedan). - In some objects in which the “tastes” are neutral or not evidently good or bad, the feeling that enjoys or experiences that taste is called neutral feeling Experience anapana-nimitta Cook(mental factor) king(feeling) Apart from the mental factors of feeling, which enjoys the desirable and undesirable of objects, there is no I, he, she or a being who enjoys the taste of the objects.

Perception (sa) Characteristic = perceiving the qualities of the object, Function = to make a sign or mark as a condition to perceive again that “this is the same, = or recognizing what has previously been perceived. Manifestation = interpreting of the object by way of the features that had been apprehended, like blind-man recognizes an elephant. Beauty of 32 parts Perception takes wrong to be right (nicca, sukha, atta, subha) Young deer that see scarecrows as men

Volition (cetan) Characteristic = It wills, Function = accumulates kamma Manifestation = coordination, organizes or urges its associated mental factors in acting upon the object. Thus, volition has a double task; it accomplishes its own function of accumulating kamma (only when it associates with wholesome and unwholesome consciousness) and urges associated mental factors to do their work, just as a senior pupil who not only recites his lessons himself, but urges others to recite theirs as well. The Buddha: “Bhikkhus, it is volition that I call kamma, for having willed, one performs an action through body, speech or mind.” Prosses of eating Samavati

Tongue-DOOR COGNITIVE PROCESS Taste – Process-freed Tongue-door cognitive process B P V A F E Rc I D J J J J J J J Rg Rg Wholesome and unwholesome kamma are performed at the Javana stage

MIND-DOOR COGNITIVE PROCESS Process-freed B B V A M J J J J J J J Rg Rg Wholesome and unwholesome kamma are performed and strengthened at the Javana stage

One-pointedness (ekaggat) Characteristic = unification of mind, fixes the mind on its object and is the state of collecting the mind. Function = unite the associated mental states, Manifestation = peace When developed, it becomes concentration

Life-faculty (jvitindriya) Characteristic = sustains the vitality of the consciousness and mental factors, so that they will remain alive and endure for their full life. Otherwise, they will perish before the task of getting or knowing that object is complete. Function = to make them occur, Manifestation = as the establishing of their presence, All consciousness and mental factors can function actively because of the life force of it.

Attention (manasikra) Characteristic = conducting the associated mental states towards the object Function = to yoke associated mental states to the object Manifestation = face to face with the object It is regarded as the charioteer or rudder of a ship. Because of power attention that one or another object is constantly present in the mind

7 Universals Contact (phassa) Feeling (vedan) Perception (sa) Volition (cetan) One-pointedness (ekaggat) Life Faculty (jvitindriya) Attention (manasikra) How 7 Universals perform the most basic and essential cognitive function with which consciousness of an object would be utterly impossible. How 7 Universala help consciousness in cognitive process. Conciousness = Car body, Mf = shift gear, steering, petrol

6 Occasionals Initial application of mind (vitakka) Sustained application of mind (vicra) Decision (adhimokkha) Energy (vriya) Rapture (pti) Desire (chanda)

Initial application of mind (vitakka) Characteristic = application of the mind to the object Function = to strike at and thresh the object Manifestation = leading of the mind onto the object. It is the initial application of the mind to the object, or placing the mind on the object.

Sustained application of mind (vicra) Characteristic = continued pressure on the object Function = Sustaining application of associated mental states on the object Manifestation = anchoring of associated mental states in the object After vitakka places the mind on the object, vicra sustains it repeatedly so that it stays there for some time. Vitakka and vicara are 2 jhana factors, vitakka is like bee’s diving toward a flower, vicara is like bee’s buzzing above flower

Decision (adhimokkha) Characteristic = conviction, firm state of mind free from wavering, which makes a conclusion, “Just this one.” Function = not to grope Manifestation = as decisiveness It is compared to a stone pillar owing to its unshakeable resolve regarding the object.

Energy (vriya) Characteristic = supporting, exertion, and marshalling. Function = to support associated mental states, as an old house stands when supported by new pillars. Manifestation = not collapse Proximate cause = a sense of urgency or grounds for the initiation of energy such as birth, old age, and death. When rightly initiated, energy should be regarded as the root of all achievements.

Joy or rapture (pti) Characteristic = pleasurable interest of mind towards the object or satisfaction Function = to pervade or to thrill with rapture. Manifestation = as elation, such as lightness of the body as if their body were lifted in the air.

Desire (chanda) Characteristic = desire to act (good or bad, wholesome or unwholesome deeds) Function = searching for an object Manifestation = as need for an object

14 Unwholesome Factors 4 Unwholesome Universals Delusion (moha) Shamelessness of wrongdoing (ahirika) Fearless of wrongdoing (anottappa) Restlessness (uddhacca) 10 Unwholesome Occasionals Greed (lobha) Wrong View (dihi) Conceit (mna) Hatred (dosa) Envy (iss) Stinginess (macchariya) Worry (kukkucca) Sloth (thna) Torpor (middha) Doubt (vicikicch)

Delusion (moha) Characteristic = blindness Function = to conceal the true nature of an object. Manifestation = absence of right understanding Proximate cause = unwise attention As the root of all that is unwholesome

Shamelessness (ahirika) Characteristic = Absence of disgust at bodily and verbal misconduct Function = doing evil things Manifestation = not shrinking away from evil Proximate cause = dis-respect of oneself

Fearlessness of wrongdoing (anottappa) Characteristic = Absence of fear about bodily and verbal misconduct Function = doing evil things Manifestation = not shrinking away from evil Proximate cause =lack of respect of others

Restlessness (uddhacca) Characteristic = disquiet or of an unsettled state of mind, like water whipped up by the wind. Function = unsteadiness, like a flag or banner whipped by the wind Manifestation = as turmoil, like a heap of ashes that flies about when hit with a stone. Proximate cause = unwise attention to the mental disquiet.

Greed (lobha) Characteristic = grasping an object Function = to stick, like meat in a hot pan. Manifestation = not wanting to give it up. Proximate cause = seeing enjoyment in things that lead to bondage. Swelling with the current of craving for sensual pleasures and existence, greed or craving should be regarded as taking beings into the cycle of birth and death.

Wrong View (dihi) Characteristic = unwise interpretation Function = to presume or seeing wrongly “there is eternal soul” Manifestation = wrong interpretation or belief Believing in the mighty creator of the world when there is none is also wrong view. Believing everything perishes after death or denying kamma and its consequences is also wrong view. It is rooted in greed, wrong interpretate 5 aggregates as eternal soul thus develop attachment

Conceit (mna) Characteristic = haughtiness Function = self-exaltation Manifestation = as vainglory Conceit should be regarded as madness. It is rooted in greed. It is rooted in greed, Conceit occurs in the mode of self-evaluation taking one-self to be superior or equal or inferior to other

Hatred (dosa) Characteristic = aversion, resentment, irritation, annoyance and anger Function = to burn up its support or to spread, like a drop of poison Manifestation = as persecuting, like an enemy who has got his chance It is a violent striking of the mind at an object, with the destructive element that burns oneself and others. Frustration, depression, rooted in anger always accompanied by displesure feeling

Envy (iss) Characteristic = being jealous of others or lack of appreciation for others’ success and achievement. Function = to be dissatisfied with that Manifestation = aversion towards that. Proximate cause = others’ success. Should be regarded as a fetter It is rooted in hatred.

Stinginess (macchariya) Characteristic = hiding one’s own success and achievement. Function = not to bear sharing these with others. Manifestation = meanness, stinginess. Proximate cause = one’s own success. It is rooted in hatred. It involves ressistance to sharing one’s belonging with othrers.Toddeya reborn as dog.

Worry (kukkucca) Characteristic = subsequent regret. Function = to sorrow about what has or has not been done. Manifestation = as remorse. Proximate cause = what has or has not been done. It should be regarded as slavery It is rooted in hatred. Anxiety, stress Self-recrimination for one’s commissions and omissions King kosala and Mallika

Sloth (thna), Torpor (middha) Characteristic = lack of driving power. Function = to remove energy. Manifestation = as shrinking of the mind. Proximate cause = unwise attention to boredom, sloth, and so on. Meditation, nodding head This 2 make the citta and mental factor dull and sluggish so can not arrive unprompted citta.

Doubt (vicikicch) Characteristic = doubting Function = to waver Manifestation = as indecisiveness Proximate cause = unwise attention perplexity, not believing what ought to be believed, such as the three trainings in morality, concentration, and wisdom or the Three Refuges of Buddha, Dhamma, and Sangha.

20 Mental formations (1 consciousness + 19 Mental factors) rooted in greed (accompanied by joy, associated with wrong view, unprompted) B V A M J J J J J J J Rg Rg consciousness Contact (phassa) Feeling (vedan) Perception (sa) Volition (cetan) One-pointedness (ekaggat) Life-faculty (jvitindriya) Attention (manasikra) Initial application of mind (vitakka) Sustained application of mind (vicra) Decision (adhimokkha) Energy (vriya) Joy or rapture (pti) Desire (chanda) Delusion (moha) Shamelessness (ahirika) Fearlessness of wrongdoing (anottappa) Restlessness (uddhacca) Greed (lobha) Wrong View (dihi) These four unwholesome universals must arise together with all twelve types of unwholesome consciousness: For every unwholesome consciousness involves a mental blindness (moha) to the danger in evil, a lack of shame at evil deeds (ahirika), for not being afraid of the consequences of evil deeds (anottappa), and an underlying current of restlessness (uddhacca). Sloth (thna) Torpor (middha) for prompted = 22, dissociated with wrong view =19, accompanied by neutral feeling 18

18 Mental formations (1 consciousness + 17 Mental factors) rooted in hatred (accompanied by displeasure, associated with aversion, unprompted) B V A M J J J J J J J Rg Rg consciousness Contact (phassa) Feeling (vedan) Perception (sa) Volition (cetan) One-pointedness (ekaggat) Life-faculty (jvitindriya) Attention (manasikra) Initial application of mind (vitakka) Sustained application of mind (vicra) Decision (adhimokkha) Energy (vriya) Desire (chanda) Delusion (moha) Shamelessness (ahirika) Fearlessness of wrongdoing (anottappa) Restlessness (uddhacca) hatred or aversion (dosa) These four unwholesome universals must arise together with all twelve types of unwholesome consciousness: For every unwholesome consciousness involves a mental blindness (moha) to the danger in evil, a lack of shame at evil deeds (ahirika), for not being afraid of the consequences of evil deeds (anottappa), and an underlying current of restlessness (uddhacca). Ven Nagasena; A difficcult thing, O King has been done by Blessed One.What is that? Was the defining of the immaterial states of con and its concomitants, which occur with a single object,and which he declared thus ;”This is contact, this is feeling, this is perception, this is volition , this is con.” (Miln 87) More difficult than the origin of water in the ocean whether it comes ffrom Ganges river or other different rivers. Sloth (thna) Torpor (middha) for prompted = 22, dissociated with wrong view =19, accompanied by neutral feeling 18

16 Mental formations (1 consciousness + 15 Mental factors) rooted in delusion (accompanied by equanimity, associated with doubt) B V A M J J J J J J J Rg Rg consciousness Contact (phassa) Feeling (vedan) Perception (sa) Volition (cetan) One-pointedness (ekaggat) Life-faculty (jvitindriya) Attention (manasikra) Initial application of mind (vitakka) Sustained application of mind (vicra) Energy (vriya) Delusion (moha) Shamelessness (ahirika) Fearlessness of wrongdoing (anottappa) Restlessness (uddhacca) Doubt (vicikicchā)

16 Mental formations (1 consciousness + 15 Mental factors) rooted in delusion (accompanied by equanimity, associated with restlessness) B V A M J J J J J J J Rg Rg consciousness Contact (phassa) Feeling (vedan) Perception (sa) Volition (cetan) One-pointedness (ekaggat) Life-faculty (jvitindriya) Attention (manasikra) Initial application of mind (vitakka) Sustained application of mind (vicra) Decision (adhimokkha) Energy (vriya) Delusion (moha) Shamelessness (ahirika) Fearlessness of wrongdoing (anottappa) Restlessness (uddhacca)

Right Effort in Cultivating Good Mind States To prevent the arising of evil To discard evil To arouse un-arisen wholesome states To develop and bring to perfection the wholesome states

How to generate habitual wholesomeness by wise attention Impermanence Person Object

How to generate habitual wholesomeness by wise attention Kammassakata Situation The ugliness of king kusa is due to kamma Cause and effect

25 Beautiful Factors (I) 19 beautiful universals Faith Mindfulness Shame of wrongdoing Fear of wrongdoing Non-greed Non-hatred Neutrality of Mind 8,9 Tranquility of Mental Body 10,11 Lightness of Mental Body 12,13 Malleability of Mental Body 14,15 Wieldliness of Mental Body 16,17 Proficiency of Mental Body 18,19 Rectitude of Mental Body Tranquility of Consciousness Lightness of Consciousness Malleability of Consciousness Wieldliness of Consciousness Proficiency of Consciousness Rectitude of Consciousness

Nineteen Beautiful Universals Faith (saddh) Characteristic = trusting Function = to clarify as the water-clearing gem causes muddy water to become clear Manifestation = as non-fogginess, ie. The removal of the mind’s impurities such as doubt Proximate cause = the eight objects to place faith in; or the hearing of the Good Dhamma Should be regarded as a hand eight objects = Buddha, Dhamma, Sangha, 3 trainings, Dependence Origination, past 5 aggregates, future 5 aggregates, past and future 5 aggregates.

Mindfulness (sati) Characteristic = not floating away from the object Function = not forgetfulness Manifestation = as confronting an object, or guardianship of mind and object, Proximate cause = the four foundations of mindfulness

Shame (hiri) Characteristic = disgust at evil Function = not doing evil Manifestation = as the shrinking away from the evil Proximate cause = respect for oneself One is ashamed of performing evil deeds, after reflecting on the worth of one’s birth, education, age, and social status. How? The one born in a good family reflects thus: “I belong to a good family.

Fear of wrong-doing (ottappa) Characteristic = dread of evil Function = not doing evil Manifestation = as the shrinking away from the evil Proximate cause = respect for other There is a simile to describe shame and fear of wrong-doing: if there is an iron rod, and one end is heated and the other is smeared with feces, one would not touch the end smeared with feces due to disgust and would not touch the heated end due to fear. The former is compared to shame, the latter to fear of wrongdoing. These 2 are guardian of the world, the 2 noble treasure of Sotapanna

Non-greed (alobha) Characteristic = the mind’s lack of desire for the object or non-adherence to the object, like a drop of water that runs off a lotus leaf without adhering to it, Function = not to lay hold, like a liberated bhikkhu Manifestation = detachment, like a man who has fallen into filth without desire for it Proximate cause = wise attention Generosity, renunciation, the ability to renounce worldly life, family, and the five cords of sensual pleasure

Non-hatred (adosa) Characteristic = lack of ferocity, or non-opposing, like a gentle, good friend. Function = to remove annoyance, or to remove the fever of mind as sandalwood does. Manifestation = as agreeableness, like the full moon. Loving kindness is a manifestation of the non-hatred. The story of the novice of the Elder Tissa showed the beauty of non-hatred.

Neutrality of mind (tatramajjhattat) Characteristic = keeping the mind and associated mental factor evenly so that they can perform their function equally. Function = to prevent excess and deficiency. Manifestation = as neutrality. developed, neutrality of mind becomes equanimity, one of the four sublime abidings. Like a driver who looks with equanimity on horses progressing evenly.

6 pairs Tranquillity of mental body (kyapassaddhi) Tranquillity of consciousness (cittapassaddhi) Lightness of mental body (kyalahut) Lightness of consciousness (cittalahut) Malleability of mental body (kyamudut) Malleability of consciousness (cittamudut) Wieldiness of mental body (kyakammaat) Wieldiness of consciousness (cittakammaat) Proficiency of mental body (kyapguat) Proficiency of consciousness (cittapguat) Rectitude of mental body (kyujukat) Rectitude of consciousness (cittujukat)

19 beautiful universals 19 beautiful universals Faith (saddhā) Mindfulness (sati) Shame of wrongdoing (hiri) Fear of wrongdoing (ottappa) Non-greed (alobha) Non-hatred (adosa) Neutrality of Mind (tatramajjhattatā) 8,9 Tranquility of Mental Body 10,11 Lightness of Mental Body 12,13 Malleability of Mental Body 14,15 Wieldliness of Mental Body 16,17 Proficiency of Mental Body 18,19 Rectitude of Mental Body Tranquility of Consciousness Lightness of Consciousness Malleability of Consciousness Wieldliness of Consciousness Proficiency of Consciousness Rectitude of Consciousness These nineteen Beautiful Universals arise together with all wholesome consciousness. For instance, when one performs generosity, keeps morality, or practices samatha or vipassan meditation, listening to the dhamma, sharing merits with other, serving the parents or elders, teaching dhamma.

25 Beautiful Factors (II) 3 Abstinences Right Speech (sammvc) Right Action (sammkammanta) Right Livelihood (samm-jva) Illimitables Compassion (karu) Appreciative Joy (mudit) 1 Non-delusion 1 Wisdom Faculty (amoha = pa)

Characteristic = non-transgression Function = to draw back Three Abstinences Right speech = Abstaining from verbal misconduct (Telling lies, slandering, harsh speech and frivolous talk.) Right action = Abstaining from bodily misconduct (killing, stealing, sexual misconduct) Right livelihood = Abstaining from wrong livelihood (selling poisons, intoxicants, weapons, slaves, or animals for slaughter ) Characteristic = non-transgression Function = to draw back Manifestation = as not doing of these things Proximate cause = faith, shame and fear of wrong doing Abstaining even though one has a chance to commit them. Property or wealth gained by the aforementioned four types of wrong speech and three wrong actions are also considered wrong livelihood. The three abstinences associated with wholesome sense sphere consciousness arise separately only on the occasion when one intentionally refrains from wrong speech, action, or livelihood, for which an opportunity has arisen. For example, when one is quick to utter harsh speech after being prompted, he refrains and abstains from it because of the shame and fear of wrongdoing.

Two Illimitables Compassion (karu) Characteristic = The wish to remove or to alleviate the suffering of others Function = unable to bear one’s feeling when see others’ suffering Manifestation = as non-cruelty Proximate cause = see helplessness in those overwhelmed by suffering if he fails, he does not give in to sadness, understanding that all beings are the owners of their kamma, It is this great compassion, being unable to see all beings drowning in aging, sickness, death and suffering incessantly in the four woeful states, that spurred on the hermit Sumedha (the Bodhisatta) to boldly give up his attainment of Arahantship in that life. Instead, he strived strenuously for four asakheyya and hundred thousand kappas to become the Supremely Enlightened One, in order to show the path to all beings, who are floating in the ocean of birth and death endlessly.

Appreciative Joy (mudit) Characteristic = rejoicing or delighting in others’ success Function = being unenvious Manifestation = elimination of aversion Proximate cause = seeing beings’ success These two are called illimitables because they are to be developed towards all living beings without limit. Compassion and appreciative joy will only arise separately from each other and only when the condition for them to arise is fulfilled, because they each take a different object: compassion takes the suffering of others while appreciative joy takes others’ success.

Wisdom faculty (amoha) Characteristic = penetrating into things as they really are, like penetration of an arrow shot by a skillful archer Function = giving the light of wisdom so that the object appear in the mind clearly or illuminate the object like the lamp Manifestation = non-delusion Proximate cause = concentration, The Buddha said: ‘One who is concentrated knows and sees correctly’ (as impermanence, unsatisfactoriness, and non-self). Intrinsic nature Wisdom has the characteristic of It removes ignorance, which covers the Four Noble Truths. understanding kamma and its results and for the attainment of jhna, path and fruition. It is also called insight (pa), knowledge (vijj), and right view (sammdihi).

34 Mental formations in wholesomeness (charity, morality, service, listening to the Dhamma etc. ) (1 consciousness + 33 Mental factors = 34) consciousness Contact (phassa) Feeling (vedan) Perception (sa) Volition (cetan) One-pointedness (ekaggat) Life-faculty (jvitindriya) Attention (manasikra) Initial application of mind (vitakka) Sustained application of mind (vicra) Decision (adhimokkha) Energy (vriya) Joy or rapture (pti) Desire (chanda) Faith (saddh) Mindfulness (sati) Shame (hiri) Fear of wrong-doing (ottappa) Non-greed (alobha) Non-hatred (adosa) Neutrality of mind (tatramajjhattat) Tranquillity of mental body (kyapassaddhi) Tranquillity of consciousness (cittapassaddhi) Lightness of mental body (kyalahut) Lightness of consciousness (cittalahut) Malleability of mental body (kyamudut) Malleability of consciousness (cittamudut) Wieldiness of mental body (kyakammaat) )Wieldiness of consciousness (cittakammaat) Proficiency of mental body (kyapguat) Proficiency of consciousness (cittapguat) Rectitude of mental body (kyujukat) Rectitude of consciousness (cittujukat) Wisdom faculty (amoha) when one performs dana , keep sila or offering one`service” same 34, if done with piti and wisdom. If without piti,33, without wisdom and piti, 32

34 Mental formations in wholesome (1st Jhana etc 34 Mental formations in wholesome (1st Jhana etc.) (1 consciousness + 33 Mental factors = 34) consciousness Contact (phassa) Feeling (vedan) Perception (sa) Volition (cetan) One-pointedness (ekaggat) Life-faculty (jvitindriya) Attention (manasikra) Initial application of mind (vitakka) Sustained application of mind (vicra) Decision (adhimokkha) Energy (vriya) Joy or rapture (pti) Desire (chanda) Faith (saddh) Mindfulness (sati) Shame (hiri) Fear of wrong-doing (ottappa) Non-greed (alobha) Non-hatred (adosa) Neutrality of mind (tatramajjhattat) Tranquillity of mental body (kyapassaddhi) Tranquillity of consciousness (cittapassaddhi) Lightness of mental body (kyalahut) Lightness of consciousness (cittalahut) Malleability of mental body (kyamudut) Malleability of consciousness (cittamudut) Wieldiness of mental body (kyakammaat) )Wieldiness of consciousness (cittakammaat) Proficiency of mental body (kyapguat) Proficiency of consciousness (cittapguat) Rectitude of mental body (kyujukat) Rectitude of consciousness (cittujukat) Wisdom faculty (amoha) 2nd jhana removes initial application of mind,33 mf 3rd jhana removes vicara, 4 jhana removes piti. When one performs dana , keep sila or offering one`service” same 34, if done with piti and wisdom.

SUBSEQUENTLY ATTAINMENT OF JHĀNA Object: Patibhàga nimitta V A M Pr Ac Cn Ch Jh Jh Jh Jh Jh Jh Jh Jh Jh Jh B Key: Pr=preparation; Ac=access; Cn=conformity; Ch=change-of-lineage; Jh=Jhāna

Sotāpanna FIRST ATTAINMENT OF PATH AND FRUITION In Path and Fruition Mind moments, mental formations = 34 + 3 Abstinences (Right Speech + Right Action + Right livelihood) = 37 Object: either impermanent, suffering, or non-self nature of formations Object: NIBBâNA V A M Pr Ac Cn Ch Pa Fr Fr B…… These 3 eradicate wrong speech, wrong action, wrong livelihood They arise together in supramundane path con as 3 factor of morality group in Noble 8 fold path. Wisdom faculty removes the ignorance which covers the 4 Noble truth.Thus the 4 Noble Truth are revealed and penetrated. But in supramundane consciousness, like path consciousness, these three abstinences necessarily arise together as the three factors in the morality group of the Noble Eightfold Path, functioning to eliminate permanently the evils, associated with wrong speech, action, and livelihood.