    
    
    
    
                                EPILOGUE
    
  
  The thirteen-spired chedi Ajaan Lee mentioned in his plan for the 
  Festival Celebrating 25 centuries of Buddhism was never built during 
  his lifetime.  Shortly after the festival, his followers -- fearing 
  that he would leave the Bangkok area and return to the forest once the 
  chedi was finished -- insisted that Wat Asokaram needed an ordination 
  hall before it needed a chedi, and so arranged to have that built 
  first.  After the ordination hall was completed in May 1960, Ajaan Lee 
  held a meeting with some of his major supporters to discuss plans for 
  the chedi, but again they found reasons for not going ahead with the 
  project.
    
    Meanwhile, Ajaan Lee's health worsened.  After the end of the rainy 
  season he returned to Somdet Phra Pin Klao Hospital, but realizing 
  that the doctors would not be able to cure his illness, arranged for 
  his release from the hospital in early April, 1961.  Soon afterwards, 
  on the night of April 25-26, he passed away in his hut at Wat 
  Asokaram.  The doctors" verdict:  a heart attack.
    
    When the initial funeral services were over, his followers decided 
  to delay the cremation until after they had finished the chedi as 
  their final gift to his memory -- much like the story of Khru Ba Sri 
  Wichai that Ajaan Lee mentioned towards the end of his autobiography.  
  However, after the chedi was finished in 1965, a poll of Ajaan Lee's 
  followers revealed that the vast majority did not want to see him 
  cremated at all, so ever since then his body has been kept at Wat 
  Asokaram, where it is now enshrined in a large and lavishly designed 
  sanctuary finished in 1987.  Even today, huge numbers of people come 
  to pay their respects to him on a regular basis.
    
    Toward the end of his last stay in the hospital, Ajaan Lee dictated 
  the following piece on the theme of making the Dhamma -- and oneself 
  -- one's refuge by practicing mindfulness of the four frames of 
  reference:  the same theme as one of the Buddha's sermons in the final 
  year of his life.  Since this is Ajaan Lee's last recorded sermon, I 
  feel it makes a fitting conclusion to his life story.
    
                                          
                                 * * *
    
                         A Refuge in Awakening
                                          
                                          
                    //ye keci buddham saranam gatase
                     na te gamissanti apaya-bhumim
                          pahaya manusam deham
                     deva-kayam paripuressantiti//
    
      "Those who have gone to the Buddha as refuge will not go to the 
      realms of deprivation.  On abandoning the human body, they will 
      fill the company of the gods."
    
    
  I will now explain this verse so that you can practice in a way 
  leading to the supreme attainment, capable of eliminating all your 
  suffering and fears, reaching the refuge of peace.
    
    We come into this world without a substantial refuge.  Nothing -- 
  aside from the Buddha, Dhamma and Sangha -- will follow us into the 
  next life.  These three are the only things in which we can take 
  refuge both in this life and in lives to come.
    
    There are two levels on which people take refuge in the Triple Gem.  
  Some take refuge only on the level of individuals, while others take 
  refuge on the level of inner qualities,  by developing the steps of 
  the practice within themselves. 
    
    
    
                    I. On the level of individuals
                    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
                                          
  A. //Buddha//. Buddhas are people who have attained purity of heart. 
  There are four types:
    
    1. //Rightly self-awakened Buddhas//: those who have attained 
    Awakening on their own, without anyone to teach them, and who have 
    established a religion.
    
    2. //Private Buddhas//:  those who have gained Awakening without 
    establishing a religion.  On attaining the goal, they live by 
    themselves.
    
    3. //Disciple Buddhas//:  those who have practiced in line with the 
    teachings of a Buddha until they too have gained Awakening.
    
    4. //Learned Buddhas//:  those who have studied the teachings in 
    detail, have followed them and attained the goal.
    
    All four of these types are individual people, so to take refuge in 
  them is to take refuge on the level of individuals.  They can give us 
  refuge only in a shallow and not very substantial way.  Even though 
  taking refuge on this level can be advantageous to us, it helps us 
  only on the level of the world, and can give only temporary protection 
  against falling into the realms of deprivation.  If we lose faith in 
  these individuals, our mind can change to a lower level -- for all 
  individuals fall under the laws of all conditioned things: They are 
  inconstant and changing, subject to stress, and not-self -- i.e., they 
  can't prevent their own death.
    
    So if you go to a Buddha as refuge on the level of individuals, 
  there are only two sorts of results you'll get:  at first gladness, 
  and then sadness when the time comes to part -- for it's the nature of 
  all individuals in the world that they arise, age, grow ill and die.  
  The wisest sages and the most ordinary people are all equal on this 
  point.
    
    
  B.  //Dhamma//.  For many of us, the teachings in which we take our 
  refuge are also on the level of individuals.  Why is that?  Because we 
  see them as the words of individual people.
    
    Sages of the past have divided the teachings in the Buddhist Canon 
  into four types:
    
    1. //Sayings of the Buddha//.
    
    2. //Sayings of his disciples//.
    
    3. //Sayings of heavenly beings//.  There were occasions when 
    heavenly beings, on coming to pay respect to the Buddha, said 
    truths worth taking to heart.
    
    4. //Sayings of seers//.  Some hermits and yogis uttered truths 
    from which Buddhists can benefit.
    
    All of these sayings were organized into the three parts of the 
  Buddhist Canon:  the discourses, the discipline and the Abhidhamma.  
  If we take refuge in the Dhamma on this level, it is simply an object:  
  something we can remember.  But memory is inconstant, and can't 
  provide us with a safe, dependable refuge.  At best it can help us 
  only on the worldly level because we are depending on individuals, on 
  objects, as our refuge.
    
    
  C.  //Sangha//.  There are two sorts of Sangha.
    
    1.  //The conventional Sangha//:  ordinary people who have ordained 
    and taken up the homeless life.  This sort of Sangha is composed of 
    four sorts of people.
    
       a.  //Upajivika//:  those who have taken up the ordained life 
       simply as a comfortable way of making a living.  They can depend 
       on others to provide for their needs, and so get complacent, 
       satisfied with their ordained status, without looking for any 
       form of goodness better than that.
       
       b.  //Upadusika//:  those who, on being ordained in Buddhism, 
       destroy the Buddha's teachings through their behavior -- not 
       abandoning the things they should abandon, not doing the things 
       they should do, damaging their own capacity for good and that of 
       others, being destructive, falling away from the Buddha's 
       teachings.
       
       c.  //Upamuyhika//:  those who, on being ordained in Buddhism, 
       make themselves blind and ignorant, who don't look for tactics 
       for bringing their behavior into line with the Buddha's 
       teachings. They don't pull themselves out of their useless ways, 
       and stay continually deluded.
       
       d. //Upanisaranika//:  those who, on being ordained in Buddhism, 
       are intent on studying and practicing in line with what they have 
       learned, who try to find themselves a secure refuge, and who 
       don't let themselves become negligent or complacent.  Whatever 
       the Buddha says is good, they behave accordingly.  Whether or not 
       they attain that goodness, they keep on trying.
    
    All four of these count as one type of Sangha on the level of 
    individuals.
    
    2.  //The Noble Sangha//.  This has four levels:  those who have 
    practiced the Buddha's teachings until they have reached the 
    attainments of Stream Entry, Once-returning, Non-returning or 
    Arahantship. All four of these are still on the level of 
    individuals because they are individual people who have reached the 
    transcendent attainments in their hearts.  Suppose, for example, we 
    say that Annakondanna is a Streamwinner, Sariputta a Once-returner, 
    Moggallana a Non-returner and Ananda an Arahant. All four of them 
    are still individuals in name and body.  To take refuge in them is 
    to take refuge on the level of individuals -- and as individuals 
    they are inconstant and unstable.  Their bodies, sense faculties 
    and mental phenomena by nature have to age, grow ill and die.  In 
    other words, they are //anicca//, inconstant and changeable; 
    //dukkha//, subject to stress and suffering; and //anatta//:  They 
    themselves can't prevent the nature of conditioned phenomena from 
    taking its course with them. 
    
    When this is the case, anyone who tries to take refuge in them is 
    subject to change as well. We can depend on them only for a while, 
    but they can't provide us any true refuge.  They can't keep us from 
    falling into the realms of deprivation.  At best, taking refuge in 
    them can give us results on the worldly level -- and the worldly 
    level is changing all the time.
    
    This ends the discussion of the Triple Refuge on the level of 
  individuals.
    
    
    
                  II. On the level of inner qualities
                  ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
  Taking refuge in the Buddha, Dhamma and Sangha on the level of inner 
  qualities means reaching the Triple Gem with the heart through the 
  practice.
    
    To reach the Buddha on the level of inner qualities, you first have 
  to know the virtues of the Buddha, which are of two sorts:  causes and 
  results. The causes of his Awakening are mindfulness and presence of 
  mind.  The result of his Awakening is the transcendent:  the stilling 
  of all defilements and mental effluents.
    
    So we have to develop these qualities within ourselves.  
  //Buddha-sati// -- mindfulness like the Buddha's -- is what wakes us 
  up.  Full presence of mind is what makes us correctly aware of cause 
  and effect.  The way to develop these qualities is to practice in line 
  with the four frames of reference. This will enable us to reach the 
  Buddha on the level of inner qualities.
    
    
  A.  //Contemplation of the body as a frame of reference//. This means 
  being firmly mindful of the body, using mindfulness to wake up the 
  body and mind both by day and by night -- sitting, standing, walking, 
  lying down.  We use mindfulness and presence of mind to be fully 
  conscious throughout the body.  //This// is the cause for reaching the 
  Buddha on the level of inner qualities -- i.e., reaching the Buddha by 
  oneself and within oneself, without having to depend on anyone else.  
  //When you depend on yourself, that's when you're on the right 
  track//. 
    
    Before focusing mindfulness on the body so as to wake yourself up, 
  you first have to know that there are two ways of looking at the body:
    
    1.  The body, i.e., all four physical properties gathered together 
    as a physical object:  the earth property, or the solid aspects; 
    the water property, or the liquid aspects; the fire property, or 
    the warm aspects; and the wind property, i.e., such things as the 
    in-and-out breath.  When all four of these properties are in 
    harmony, they intermingle and form an aggregate or object we call 
    the body.
    
    2.  The body in and of itself, i.e., any one aspect of any of these 
    four properties.  For example, we can take the wind property.  
    Focus your mindfulness and presence of mind on nothing but the wind 
    property and keep them there.  You don't have to get involved with 
    any of the other properties.  This is called the body in and of 
    itself.
    
    From there you can go to wind in and of itself.  There are six 
  aspects to the wind property:  the breath energy flowing down from the 
  head to the spaces between the fingers and toes; the breath energy 
  flowing from the spaces between the fingers and toes up to the top of 
  the head; the breath forces in the stomach; the breath forces in the 
  intestines; and the in-and-out breath.  These six aspects make up the 
  wind property in the body.
    
    When you focus on wind in and of itself, be mindful to keep track of 
  only one of these aspects at a time -- such as the in-and-out breath 
  -- without worrying about any other aspects of the breath energy. This 
  can be called focusing on wind in itself. The same principle applies 
  to earth in and of itself, water in and of itself and fire in and of 
  itself.
    
    When you have mindfulness and presence of mind constantly 
  established in the body, the body in and of itself, wind, fire, earth 
  or water in and of itself -- whichever seems easiest and most 
  comfortable -- keep with it as much as possible.  When you do this, 
  the body will wake up, for you aren't letting it simply follow its 
  natural course.  To bring mindfulness into the body helps keep it 
  awake.  The body will feel lighter and lighter as we keep it in mind.  
  Presence of mind is what enables us to be aware throughout the body. 
  When these two mental qualities enter into the body, the body will 
  feel agile, pliant and light.  In Pali, this is called 
  //kaya-lahuta//.  The mind will also be awake, and give rise to 
  knowledge in and of itself through its own "//sanditthiko//" practice 
  -- i.e., the person who does the practice will see the results for him 
  or herself in the here and now.
    
    People who awaken from their slumbers are able to see and know 
  things.  The same holds true for people who practice mindfulness 
  immersed in the body as a frame of reference. They are bound to see 
  the true nature of their own bodies.  To penetrate in, knowing and 
  seeing in this way, is to reach the Buddha, Dhamma and Sangha -- which 
  differ only in name, but are one and the same in their essence.
    
    Whoever //doesn't// practice in this way is asleep, both in body and 
  mind.  A person asleep can't see or know anything at all, which is why 
  we can say that people of this sort have yet to reach the Buddha on 
  the level of the inner qualities.
    
    
  B.  //Contemplation of feelings as a frame of reference//.  Be mindful 
  of feelings as they arise within you.  Feelings are results that come 
  from your own past and present actions.  There are three sorts:
    
    1.  Feelings of pleasure
    2.  Feelings of pain
    3.  Feelings of equanimity.
    
    To practice contemplation of feelings, be mindful of each of the 
  various kinds of feeling that occur in the body and mind.  For 
  instance, sometimes there's physical pleasure but mental distress; 
  sometimes physical pain but mental pleasure; sometimes pleasure both 
  in body and mind; and sometimes pain both in body and mind.  So focus 
  in on being mindful of feelings as they arise.  Examine them closely.  
  This is called contemplation of feelings.
    
    As for feelings in and of themselves, this means focusing on one 
  type of feeling.  For instance, wherever there's pleasure, focus right 
  there.  Make the mind firm and one-pointed.  You don't have to get 
  involved with feelings of pain or equanimity.  If you're going to 
  focus on pleasure, keep focused right there.  Or, if you want, you can 
  focus on equanimity without getting involved with pleasure or pain.  
  Don't let the mind jump around so that any other preoccupations come 
  in and interfere.  Keep monitoring the feeling you've chosen until you 
  know its true nature through your own awareness.
    
    Whichever type of feeling is easiest for you to focus on, keep your 
  mindfulness and presence of mind right there as much as you can.  This 
  is what will enable you to awaken from the feelings within you.  
  Whoever does this ranks as having developed the inner quality of 
  "//buddha//" that is the cause for coming awake.
    
    
  C.  //Contemplation of the mind as a frame of reference//. Be mindful 
  of the state of your own mind so that you can awaken it from the 
  slumber of its delusions.  When your mind awakens, it will be able to 
  see and know the various things occurring in the present.  This will 
  enable it to become firmly centered in the factors of concentration 
  and //jhana//, or mental absorption, which in turn lead to 
  discernment, skilled awareness and release.
    
    There are three basic states of mind you can focus on:
    
    1.  //Passion//:  The mind hankers after sensual objects and 
    sensual moods that color it, making it intoxicated and oblivious to 
    other things. This prevents it from experiencing states that are 
    brighter and clearer.
    
    2.  //Aversion//:  The mind at times gets irritated and angry, 
    causing whatever internal goodness it has to deteriorate.  Aversion 
    is thus a way in which the mind destroys itself.
    
    3.  //Delusion//:  absent-mindedness, forgetfulness, mental 
    darkness, misunderstanding.
    
    These states of mind arise from preoccupations with what we like and 
  dislike.  If you have mindfulness watching over your mind with every 
  moment, it will enable the mind to awaken and blossom, to know the 
  truth about itself.
    
    Whenever passion arises in the mind, focus on being mindful of the 
  mind in and of itself.  Don't focus on the object of the passion.  Pay 
  attention solely to the present, and the passion will fade.  Or, if 
  you want, you can use other methods to help, by contemplating the 
  object of the passion in certain ways.  For example, you can 
  contemplate the unattractiveness of the body, focusing first on the 
  insides of your own body, seeing them as filthy and disgusting.  Your 
  mind will then be able to free itself from the passion in which it is 
  immersed, and to become more blooming and bright.
    
    Whenever aversion arises in the mind, focus on being mindful 
  exclusively of the present state of your mind.  Don't focus attention 
  on the external object or person that gave rise to the anger and 
  aversion.  Anger in the mind is like a burning fire.  If you aren't 
  mindful and aware of the state of your own mind, and instead think 
  only of the object or person that incited the anger, it's like setting 
  yourself on fire, and all you can do is end up getting burnt.  So you 
  shouldn't preoccupy yourself with the outside object.  Instead, focus 
  on being mindful and aware of the state of aversion in the mind.  When 
  mindfulness reaches full strength, the state of aversion will 
  immediately disperse.
    
    Aversion and anger are like a cover over a fire that lets the fire 
  provide heat but no light.  If we remove the cover by doing away with 
  the aversion, the light of the fire can brighten the mind.  The 
  "light" here is discernment and skilled awareness.
    
    Actually, there's nowhere else that we have to look for goodness 
  other than our own minds.  That's how we'll be able to gain the 
  freedom from suffering and stress that is termed //citta-vimutti//, 
  mental release, i.e., a mind beyond the reach of its preoccupations.  
  This is one way in which we reach the Buddha, Dhamma and Sangha on the 
  level of inner qualities.
    
    As for states of delusion, in which the mind tends to be 
  absent-minded and forgetful:  These come from there being many objects 
  crowding in on the mind.  When we find this happening, we should 
  center the mind on a single preoccupation where we can gather strength 
  for our mindfulness and presence of mind, in the same way that we can 
  take diffused light rays and focus them on a single point:  The power 
  of the light is sure to get brighter.  In the same way, when we are 
  constantly mindful of the mind and don't let it get involved with 
  various outside perceptions and preoccupations, mindfulness will give 
  rise to a powerful light:  skilled awareness.  When skilled awareness 
  arises within us, our minds will grow shining bright, and we'll awaken 
  from our slumber of unawareness.  We will have attained a quality of 
  secure refuge in our own hearts.  We will know for ourselves and see 
  for ourselves, and this is what will enable us to attain the noble 
  qualities of the transcendent.
    
    
  D.  //Mental qualities as a frame of reference//.  Be mindful to focus 
  on the mental qualities that occur in the mind with every moment.  
  Mental qualities are of two basic sorts, good and bad.
    
    1.  Bad mental qualities, which obstruct the mind from attaining 
  higher levels of goodness, are called the Hindrances (//nivarana//), 
  and there are five sorts.
    
    a.  //Sensual desire//: hankering after sensual objects -- sights, 
    sounds, smells, tastes, tactile sensations and ideas that you like 
    and find appealing; and a hankering after sensual moods, such as 
    passion, anger, aversion and delusion -- assuming good to be bad 
    and bad to be good, right to be wrong and wrong to be right.  A 
    hankering for any of these things is classed as sensual desire.
    
    b.  //Malevolence//:  ill will for people or objects, hoping that 
    they will be destroyed or come to a bad end.
    
    c. //Torpor & lethargy//:  sleepiness, sloth, lassitude, laziness 
    and depression.
    
    d.  //Worry & distraction//:  being upset at failure in your aims, 
    lacking the mindfulness to put a brake on your worries and 
    concerns.
    
    e.  //Uncertainty//:  indecision; doubt about the various things or 
    qualities your are working to develop in your practice.
    
    These five Hindrances are bad mental qualities.  If you fall into 
  any of them, you're in the dark -- like a person at the bottom of a 
  well who can't see anything on the surface of the earth, can't move 
  around as he likes, can't hear what people at the top of the well are 
  saying, and can't see the light of the sun and moon that illumine the 
  earth.  In the same way, the Hindrances obstruct us from developing 
  goodness in many, many ways.  They close off our ears and eyes, keep 
  us in the dark, put us to sleep.
    
    2.  This is why we should work at developing the good mental 
  qualities that will awaken us from the slumber of our unawareness.  
  For instance, we should develop the four levels of //jhana// or mental 
  absorption, which are the tools for suppressing or eliminating all of 
  the Hindrances.
    
    a.  The first level of //jhana// has five factors.  //Directed 
    thought//:  Think about any one of the objects of meditation that 
    exist within you, such as the in-and-out breath.  Make the mind 
    one, keep it with the object you are thinking of, and don't let it 
    slip off to anything else: This is called //singleness of 
    preoccupation//.  //Evaluation//:  Carefully observe the object of 
    your meditation until you see its truth.  When you are thoroughly 
    aware of the object -- this is called presence of mind -- the 
    results will arise within you:  //pleasure// or ease; and 
    //rapture// -- fullness of body and mind.
    
    When mindfulness fills the body like this, the body feels 
    saturated, like soil saturated with moisture:  Whatever you plant 
    stays green and fresh.  Plants flourish.  Birds and other forest 
    animals come to live in their shade.  When rain falls, the soil can 
    hold it instead of letting it wash away.  //A person who has 
    mastered the first level of jhana is like a holding-place of 
    goodness for other human and celestial beings// because //jhana// 
    and concentration can have a cooling influence not only on oneself, 
    but also on others as well.
    
    When mindfulness and presence of mind are fully aware in your mind, 
    the mind feels saturated and full with an unadulterated sense of 
    rapture and joy at all times.  As for the pleasure and ease that 
    come from the first level of //jhana//, they give you a sense of 
    freedom with no worries or concerns for anyone or anything -- like 
    a person who has attained enough wealth that he no longer has any 
    worries or concerns about his livelihood, and can relax in peace.
    
    When you attain the pleasure and ease that come from the first 
    level of //jhana//, you are freed from the Hindrances of indecision 
    and worry & distraction.  So you should work at developing these 
    factors in your mind until it can stay steadily in //jhana//.  Your 
    heart will then be blooming and bright, giving rise to the light of 
    discernment, or liberating insight.  And if you have developed your 
    capabilities enough, then on attaining the first level of //jhana// 
    you may gain entry to the transcendent.  Some people, though, may 
    go on to the second level of //jhana//.
    
    
    b.  The second level of //jhana// has three factors: rapture, 
    pleasure and singleness of preoccupation.  The power of the mind 
    gets stronger step by step, so try to keep your mind in that state 
    simply by focusing down and keeping mindfulness firmly established 
    right there.  The mind will grow even stronger and this will lead 
    you on to the third level of //jhana//.
    
    c.  The third level of //jhana// has two factors:  pleasure and 
    singleness of preoccupation.  Keep focusing down through the power 
    of mindfulness and presence of mind, and you will be able to shed 
    the factor of pleasure and enter the fourth level of //jhana//.
    
    d.  The fourth level of //jhana// has two factors:  equanimity and 
    singleness of preoccupation.  On this level of //jhana//, the mind 
    has great strength, based on its strong focus accompanied by 
    mindfulness and presence of mind.  The mind is firm and unmoving -- 
    so completely unmoved by past and future that it lets them both go.  
    It keeps track solely of the present, steady and unwavering like 
    the light of a Coleman lantern when there is no wind.  //When the 
    mind attains the fourth level of jhana, it gives rise to a 
    brightness//:  discernment and the skill of liberating insight.  
    This is what enables it to gain understanding into the four Noble 
    Truths, and so to proceed to the transcendent -- the truly safe 
    refuge. 
    
    People who have done this experience nothing but an inner 
    brightness and happiness in their hearts, for they dwell with the 
    quality they have given rise to within themselves.  They reach the 
    Buddha, Dhamma and Sangha on the highest level, the level of 
    release or ultimate attainment, a quality free from defilement and 
    mental effluents.
    
    People who train their hearts in this way have reached the Buddha, 
    Dhamma and Sangha on the level of inner quality.  In other words, 
    they have reached refuge in their own hearts.  They have absolutely 
    closed off the route to the realms of deprivation.  At the very 
    least, they are destined after death to go to the higher realms of 
    happiness.  At best,  they will attain //nibbana//.  All of them 
    are certain to attain //nibbana// within at least seven lifetimes, 
    for they have reached an inner quality that is steady and certain.  
    They won't fall into anything low.  Anyone who has yet to attain 
    this quality, though, has an uncertain future.
    
    
    So if we want the peace and security that Buddhism has to offer, we 
  should all try to find ourselves a dependable refuge.  If you take 
  refuge on the level of individuals, find people of worth so that your 
  conviction in them will take you to the happy realms.  As for refuge 
  on the level of inner qualities, which will really be of substantial 
  value to you, practice so as to give rise to those qualities within 
  yourself.
    
    To summarize:  On the level of inner qualities, the Buddha, Dhamma 
  and Sangha are all one and the same thing.  They differ only in name.
    
    So you should "//opanayiko//" -- bring these qualities into your 
  heart. "//Sanditthiko//" -- When you practice, you'll see them for 
  yourself.  "//Paccattam//" -- You'll know them only for yourself.  
  Things that other people know about aren't safe.
    
    If you want peace and refuge that are substantial and sure, you 
  should give rise to them in your own heart.  The result will be 
  //nibbana//, liberation from defilement, from all birth, ageing, 
  illness and death in this world and any world to come.
    
                      //nibbanam paramam  sukham//
                                          
                "//Nibbana// is the ultimate happiness.
                     There is no happiness higher."
                                          
                                          
    This is "//buddha//" on the level of results:  freedom from sleep, 
  total Awakening.
    
    And this ends our discussion of the verse on refuge.
    
    
                            * * * * * * * *
