Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 31

[Speaker 2]
So, what does the Mind-Only School say is going on when each of the great variety of different features of the world, each of them, make their appearance to your eye consciousness?

[Speaker 1]
What does the Mind-Only School say? That the Botox are ripening in the Cretan and making their appearance to your eye consciousness.

[Speaker 2]
Something more specific. What does the Mind-Only School say is going on when each of the great variety of different features of the world, each of them, make their appearance to your eye consciousness?

[Speaker 1]
That the Botox are ripening in the Cretan and making their appearance to your eye consciousness.

[Speaker 2]
What does the Mind-Only School say is going on when each of the great variety of different features of the world, each of them, make their appearance to your eye consciousness?

[Speaker 1]
That the Botox are ripening in the Cretan and making their appearance to your eye consciousness.

[Speaker 2]
Oh, that's good. I'm on her side. I'm with her.

What is the English title of the text of Choney Lama quotes to present the Mind-Only School? Choney Lama. What is its title in Sanskrit and Tibetan?

There's got to be a Pakpa in there.

[Speaker 1]
Wait, wait. If you want to be technical, if you put in title, you've got to put Lama. I was just copying it from the ACIP.

Yeah, okay, okay. She knows. You know.

That's below the belt.

[Speaker 2]
There he is. I support. Okay, next.

[Speaker 1]
Car.

[Speaker 2]
See, sometimes the script comes in handy so you can tell what language it is.

[Speaker 1]
Cheek Charm. Yeah, Cheek Charm. Charm by itself doesn't...

[Speaker 2]
You have to say Cheek Charm.

[Speaker 1]
It's like five of one or something. It makes sense.

[Speaker 2]
Oh, it's only Cheek Charm.

[Speaker 1]
Cheek Charm Do. Cheek Charm Do. The awareness of the body.

[Speaker 2]
No, it's wrong. The body of awareness.

[Speaker 1]
Oh, that's a... yeah, nice. Nasty, nasty.

[Speaker 2]
No, it's a good phrase, man. You called it out.

[Speaker 1]
You know, you might... You might translate it literally and it would hit the reader, I think. It's mental body.

Body, yeah, mental body. But in the mind only, that's a very significant phrase. And I was sure it was misspelled, but everybody repeats it.

So your body in the mind only school is mental. When you look at your hand, you're looking at part of your mind. Yeah, it's kind of a cool expression.

He invented this expression. Who was it? I don't remember.

[Speaker 2]
Thanks for playing this morning.

[Speaker 1]
That was a nice cartoon. Let me see where we are. Okay, we were in the middle of this sexy Lankavatara Sutra.

And the Buddha kept saying, sem tsam du yang nge she do, which means? Yeah, I say, it's just mine. I say, it's just mine.

Again, I say. You see, I repeat. I repeat, it's just mine.

Next verse. I repeat, it's just mine. I repeat, it's just mine.

It's all your mind. Now, we didn't finish one verse, so I thought it'd be fun to go do that one. Because this is the one that's actually quoted in our text.

And I underline the part that's quoted. So please read this verse. Antona's the plane?

Be tough on her, come on.

[Speaker 2]
Okay. Nice.

[Speaker 1]
Yeah, okay. When it's nice, I guess you can say nice. There are no appearances of outer objects.

What appears to be outer doesn't exist. Something like that. Yeah.

Yeah. Okay. There's no such thing.

It's just not so namsen nang. And this is the daily grammar case. The su, I warn you.

Appear as aspects.

[Speaker 2]
As the multifarious aspects of the mind.

[Speaker 1]
No. It's just the mind. Nang.

As all this multitude of things in the world. It's just the mind appearing as the multitude, is what it says. Okay?

Daily grammar case. It looks like jawa. Okay?

It looks like you have a body. It looks like you own a car. It looks like you live in a house.

Okay? Like that. It looks like body.

It looks like possessions. Looks like your residence. So is it place experiences in body?

Well, it's body. No, this long chu means things you own. Oh.

Yeah. This long chu means things you own. Palang chu, western continent.

Their main possession is cattle. Okay, the main thing they own is cattle. And ne, and your house.

It all looks like that. But I repeat. But I repeat.

It's just your mind. Just mind. Mind, chitta mantra.

Okay, it's exactly the word for the Mind-Only School. Okay. Is this considered a third turning of the wheel sutra?

I don't know.

[Speaker 2]
Like it's in that movie.

[Speaker 1]
Stanley told me that it's highly regarded in the Mind-Only School in China. What's the other sutra? Oh, in the San Danyamachana.

So I guess they would say it's third turning of the wheel. I don't, I'm not aware. I don't know.

But I can easily see how the Mind-Only School would say this. And I thought the sutra, I thought to really appreciate the context, the prose that comes after the verses is useful in my mind. So I thought we would read it and you can add it to your footnote if you want or whatever you're going to do with it.

So I would like to read the next few lines. Okay. I think they're very powerful.

[Speaker 2]
So the sutra switches between verse and prose?

[Speaker 1]
Yeah. The sutra switches between verse and prose. Okay.

Okay, so please. So I'm going to continue with the sutra just a tiny bit. Who's got the plane?

Sugeng, you got the plane?

[Speaker 2]
Okay, good.

[Speaker 1]
You can translate this. Chandra Sambha? Sambha Chambu?

Mahasattva. Mahasattva. Great Being.

Which means what?

[Speaker 2]
Arya Bodhisattva.

[Speaker 1]
Yeah, Arya Bodhisattva. If we followed the Diamond Cutter. You know, or the Heart Sutra.

And apparently the one asking him the questions was named Lodro Chambu. Was there great mind? Yeah, which means great intellect.

[Speaker 2]
Mr. Smarty Pants.

[Speaker 1]
Mr. Smarty Pants. Mahamanti. He sold this gate to the Chögyam Trungpa Rinpoche.

He requested these words from the Buddha? It means preferred. He offered these words to the Buddha.

Hang on, I've got to do my thing here. Okay. And here's what he said.

Go ahead. Seiji's got to play. Come on, pick on her for something.

[Speaker 2]
Chanting.

[Speaker 1]
He said chant. I'm going to stop there. Okay.

When you started sensing with Kang to the Chögyam Trungpa Rinpoche, it's just like, what's this all about? Okay. It'll come, okay.

When the conqueror told Sungs, right? There's the verb at the end. So when the conqueror told the Bodhisattvas, the great Bodhisattvas, and other guys, and here's an instrumental.

Not to take things literally.

[Speaker 2]
Literally.

[Speaker 1]
Okay. Drajushin means literally. Dun means things.

Sung means take. Jau. When you told us not to take things literally, okay, and that's the first half of the sentence.

You told us big Bodhisattvas, and you told other people, don't take things literally. When you said that, go ahead.

[Speaker 2]
...

[Speaker 1]
Yeah. O conqueror, what's it mean when you say that we should take things literally? What's literally, and what's things?

[Speaker 2]
Okay.

[Speaker 1]
What do you mean? Okay, fine. What are you talking about?

Go. Same as the diamond cutter. Okay.

Same response as in the diamond cutter. What's the Buddha say to Subuddhi first?

[Speaker 2]
Good questions. If you listen.

[Speaker 1]
Yeah, say it again. If you listen. Yeah, he says, if you listen, I'll say something.

If you're not going to listen, I'm not going to say something. Don't be like that. Three cups.

Three cups. Yeah, tongue tongue. Okay.

... Buddha said, O Mahamati, detir shindir lepa nyun. Listen really well.

Okay? And yi la sung. What I say, keep it in your mind.

Don't be leaky pot. Okay? And in the Kamalashila's commentary to the diamond cutter, he says the Buddha is kind of bribing him.

Threatening him. You know, you listen, and I'm going to check what you remember. And if you don't remember in five minutes, I'm not going to say anything else.

Is it a deal? He says, in the diamond cutter, he says, is it we have a deal? ...

If you do listen, and if you retain what I tell you, I'll talk. Then, I believe the lexo is his response. Lexo chom den ne.

Okay, Buddha. We got a deal. Mazal.

Okay. ... Because sul is polite, right?

Okay. He said, meaning Mahamati, I think. Then, chandu semba semba jambu lo du, jambu, chom den de la, la nyamba, la nyamba, la means back.

Like to give something back, or something like that. But la nyamba means, he listened up. Okay?

He listened up. And, he listened up, meaning he listened back to the Buddha. Instead of talking back, he listened back.

No, that's what it says. And then, because of that, the Buddha went on. Okay?

To give his sentence. And I made myself a note here. Okay, go.

[Speaker 2]
Okay, go. ...

[Speaker 1]
Yeah, so, you told us not to take things literally. What did you mean literally? But remember that the word literally in Tibetan means following the sound.

... Okay? So, you told us not to take things literally.

You told us not to take it as the words say, but rather take it as the meaning. Okay? So, then he says, well, what do you mean words, and what do you mean meaning?

Okay? What's it mean literal, and what's it mean meaning? Then he says, Oh, Mahamanti, what is a sound?

Okay? I'll tell you what a sound is, di ta de. It's collections.

Ah, sorry. It's when words and letters bump. It's when the mind, it's when your concepts bump into words and letters.

Okay? When your concepts bump into che, right? To touch, make contact.

When they bump into words and letters.

[Speaker 2]
Okay?

[Speaker 1]
That's a sound. And then it goes through the parts of the mouth that make sounds. Dentals.

So. Tooth. Jam means your jaw.

Okay? Okay? Probably voiced consonants.

Kan means your palate. Upper palate. Okay?

Che means your tongue. Chu means your lips. And chu jarwa means a letter or a sound formed by labial.

Okay? By the closing of your lips. By the meeting of your lips.

Jarwa. P's, P's, M's. Okay?

Jarwa de chungway. Okay? Pens in mawa.

And people talk to each other. Okay? It's all just, it's all just born of concept of your mind.

It's just all a concept in your mind. Okay? Come from your mind.

It is born from the cause of the bakchaks in your mind. Okay? So this is, the mind-only guys are eating this up.

Okay? It all comes, and it's cool. It relates to what we said yesterday downstairs.

When you write with a pen, the pen doesn't cause the writing. I mean a real high Madhyamika person will understand. The pen doesn't cause the writing.

You put the pen on the paper, you move it across the paper, and writing comes out. But it's really just your mind creating a pen, pause, then your mind creating writing. And they came after one another, but they didn't cause each other.

The pen didn't cause the writing. It's very profound. Banging on the microphone doesn't cause the sun to come up.

But guess what? It came before. Yeah, I know.

Okay, got it? How are sounds made? How do you hear another person talk?

Is it that their tooth bumps into their tongue, bumps into their palate, and they close their lips? Is that what's going on? No.

You are taking those clicks and clacks, and your mind is organizing them into words. It's very cool. It's not the parts of the mouth that are making the sound.

It's the seeds in your mind organizing those pieces into a sound. It's very interesting. It's very beautiful.

So he blames it on what? Pakcha. That's the cause that it comes from.

That's the cause that it comes from. Sound is not coming out of the guy's mouth because his tongue met his teeth and his lips closed. That's not what's happening.

It's coming from seeds in your own mind. And you can read that as Prasangika. That's not a problem.

Yeah, it is coming from your mind. You see what I mean? You don't have to use this to prove.

This doesn't necessarily prove Bretons and Retons. That's what I was going to say. Okay?

So just understand that when Nagarjuna reads this sutra, he has no clue why a mind-only person would read it that way. He's like, he's like, what? And the mind-only guy says, this proves my point.

And Nagarjuna is like, no it doesn't. Nagarjuna interprets the third turn of the wheel as Prasangika. Got it?

Yeah. And the San-dini-mochana sutra. The mind-only is like, look we got a sutra that proves him right.

And he says, huh? This is the Prasangika sutra. It's perfect Prasangika.

What do you mean mind-only? You see what I mean? Of course the third turn of the wheel is Prasangika.

He's just looking at the guy like, what? Okay? Like this.

You can, if you're in a mind, if you just read words, text, you're like, ah, a mind-only sutra. If you just read Nick's text, you're like, yeah. Yeah, it's a Prasangika sutra.

Got it?

[Speaker 2]
Yeah.

[Speaker 1]
And I think it's sexy. So anyway, your sutra's over. He stops saying mind-only, mind-only, mind-only.

And we're back to your text. Shenyang. But whose hat does she have on?

Probably still mind-only. I believe she still has a mind-only hat on.

[Speaker 2]
Good.

[Speaker 1]
What in the mind-only school does it mean when they say zechit? Same substance. It's a famous point, right?

You guys know it from the Six Flavors of Emptiness teaching. When you say they're of the same substance, it means they have the same karmic seed. And it's a forking of a single trunk into subject and object.

Right? Cool? You guys know that.

We do it a lot in DCI. Okay? You and your husband split from one seed when you yelled at your kids.

Got it? So here it comes in her text. Here comes that concept.

And they explore it for a while. Okay? So you should be excited.

Here's this big concept of the mind-only school. Zechit. Adam's text would never use zay this way.

Right? Adam's text, zay, means substantial. It's not dakpa.

But when you move to mind-only school, zay, totally different meaning. Stuff. Substance.

Zechit. It's a misnomer. Okay?

It doesn't mean zechit. It means one seed. Barchakchit.

Okay, got it? But he's going to explore the meaning of this expression. Which is cool because it's something we've been, it's something we got familiar with before.

Okay? Here we go. Oh, okay.

[Speaker 2]
No. There is no such thing as an outer object.

[Speaker 1]
Yeah.

[Speaker 2]
Because the eye consciousness holding blue Nice.

[Speaker 1]
and the two of the eye consciousness and the blue itself and the blue itself are not the same. They don't have a separate, they're not of a separate substance.

[Speaker 2]
They are not of a separate substance.

[Speaker 1]
Okay? Okay? They're not made of a separate substance.

Okay? What? The perception of blue and the blue.

They're not made of a separate substance. Who's talking? Minomi.

Okay? Then the guy said, Tamadu. You know?

I disagree. They're not of a separate substance. Tertel.

Tertel.

[Speaker 2]
They are two of a separate substance because they Because they're, they are of the same substance. They are of the same substance.

[Speaker 1]
Yeah. They're not separate substance because they're of the same substance.

[Speaker 2]
Yeah.

[Speaker 1]
Those two are of the same substance. Meaning, the perception of blue and the blue. No, they're not of a separate substance.

Why? Because those two are of the same substance. Don't, don't pick on the guy.

He's getting there. He's just taking you step by step. He's going to come to a real reason.

I think so. No, he does. And he goes more than that.

Tertel. Yes, two they are of a single substance. They are two of a single substance.

T-O-O. Because they are, those two are tlenchik mik nge.

[Speaker 2]
Okay? Tlenchik mik nge.

[Speaker 1]
He's going to say the word, the phrase, and then he's going to spend some time exploring it. Cool. So for the time being, let's just look at the parts.

Tlenchik means what?

[Speaker 2]
Together.

[Speaker 1]
Yeah, great. Together. Tlenchik, together.

Mik. I. Or, no.

[Speaker 2]
Mik. Focus on.

[Speaker 1]
Focus. Focus. Or, or object of focus.

Either one. Depends on the accent. Nge.

Certainly.

[Speaker 2]
Fixed. Fixed.

[Speaker 1]
Fixed. Fixed. Together.

They are fixed focus together.

[Speaker 2]
Okay?

[Speaker 1]
And then he says, maybe you'd like to know what fixed focus together means. Okay? Alright.

Why is it important? It's their justification for ziching.

[Speaker 2]
Okay.

[Speaker 1]
If it's fixed focus together, if the two things are fixed focus together, they got to be same substance.

[Speaker 2]
Okay. Interesting.

[Speaker 1]
Okay.

[Speaker 2]
We'll see what that means. They are so fixed focus together.

[Speaker 1]
Yeah, good. And I, by the way, leave it as a strange expression because he meant it that way.

[Speaker 2]
Okay.

[Speaker 1]
Okay? And, because he wants to reveal to you what it means. Yeah.

Okay? So, sometimes you got to let him have his joke. Okay.

Was it in quotes or something? Yeah, so your reader doesn't think you went crazy and suddenly became unreadable like all the other books.

[Speaker 2]
Okay.

[Speaker 1]
Okay.

[Speaker 2]
Yeah, I'll translate it for you because it's hard.

[Speaker 1]
Okay?

[Speaker 2]
Thank you.

[Speaker 1]
Together focus definite is a good reason to use in the third slot of a syllogism. Okay. It's a good thing to put in the third slot of a syllogism to prove that they are not ze shen.

[Speaker 2]
That they're not separate substances.

[Speaker 1]
Okay. Okay, got it? So, like this.

He said, just because those two are ni hen chik min nge doesn't mean they can't be of a separate substance. And we said, it does too because that expression, together focus definite, is a good thing to put in the third slot of a syllogism wherein you are trying to prove that they are not separate. Okay?

That's all.

[Speaker 2]
That's not bad. That's okay.

[Speaker 1]
That's circular reasoning.

[Speaker 2]
No, it's not. No.

[Speaker 1]
Yeah, because they are not separate substances because they are sorry, they are not separate substances because they are simultaneous focus definite. Okay. And then he says, I disagree.

Just because it's simultaneous blah blah blah. Then he says, yeah it is because simultaneous together focus definite is a good reason to give if you made a syllogism to prove it.

[Speaker 2]
Which he did. Sound is a changing thing but because it's made. That's all.

[Speaker 1]
Hey, I didn't write I didn't write the book. But I believe but I believe it's not a I mean, it's assumed, right? But still it's kind of cute.

Okay. No, it's like saying to your wife, we should go to Minami because the food is good. Okay.

Then you say, she says, why? And you say, because the food is good is a good thing to put in the third slot when you're proving that Minami.

[Speaker 2]
That's not what she's asking you. She's asking you what's so good about the food.

[Speaker 1]
Anyway. I think she'll just agree because yeah, that always works. Here we go.

She'll stand there with her mouth open.

[Speaker 2]
Try that tonight.

[Speaker 1]
She's so hungry.

[Speaker 2]
Chepa.

[Speaker 1]
Yeah, now he gives the four slots of a proper reason. What's the fourth one? Oh, the example.

Classic example.

[Speaker 2]
Yeah.

[Speaker 1]
We should go to Minami. They have good food. They're just like Mariposa.

Okay. They're just like Moscato. We had a nice time at Moscato last night.

Anyway, there was a monk and nun thing. Right? Anyway, it was Sojo last night.

Anyway, it was a good day. The waiters got rich. They were like, oh, Buddha's birthday.

They were like, oh, wow. He should have a couple birthdays. Okay.

Yeah, so he's got all four slots filled up here. But he wants to draw attention to the third slot because he said it would make a good reason in a syllogism. And the guy says, dhamma dhrum.

He says, yes it would because here's the syllogism. A full syllogism with all four parts. He changed it.

[Speaker 2]
He added a thumpe. Yeah, let's see if he tells us what a fixed focus.

[Speaker 1]
No, that's coming later. Okay, because otherwise it's useless. Well, maybe the Shen Luke understands it.

Anyway, okay, what's the Chöchen? Let's take blue. Let's take blue.

It is not of a separate substance from the perception of it.

[Speaker 2]
You can say it.

[Speaker 1]
I'm just trying to make it easier. It is not a separate substance from the perception which is looking at it. Okay?

Why? Why? Chö, why?

Because they are lenjing minge. Because they are together focus fixed. Because they are together focus fixed.

For example, they are just like made thing and changing thing. By the way, Adam kept having this do-pa-dze-ta-de, do-pa-dze-ta-de, do-pa-ta-de, rig-ta-de, mo-wo-ta-de. We've been through all the ta-des.

We've been through all the separate substance-like arguments. Now he's saying, now he's saying, well, that's a good question. What does it mean to say the perception of blue and blue have the same relationship of changing and made have?

[Speaker 2]
Two-way relationship of identity.

[Speaker 1]
Yeah. That's a pretty radical statement. That means the blue is the perception of the blue and the perception of the blue is the blue.

He didn't say car and Chevrolet. He said car and engine powered four-wheeled thing.

[Speaker 2]
So then, when he says lenjing minge, he says when you're looking at blue, you're looking at the perception of blue, and when you're looking at the perception of blue, you're looking at blue.

[Speaker 1]
Yeah. Yeah, this timpeh is radical. This timpeh is totally radical.

You see? What do I mean when I say same substance? I mean the same as changing and made, which are two equal sets in Buddhism.

These are two sets whose concept is equal, totally equal.

[Speaker 2]
To be one is to be one.

[Speaker 1]
To be one is to be one. Yeah. But conceptually, dope, dopeci.

Okay? To think of one is to think of the other. That's more than saying the blue is in your head.

That's saying the blue, if something is the blue, it is your head. And if something is the head, it is the blue. Okay?

[Speaker 2]
Also contradict what else we've been saying, which is that the blue is in your head.

[Speaker 1]
That's right. That's probably the problem that's gonna come up. Or maybe your perception of a perceiver is just the image in your mind.

Okay. Which sees something. Okay.

Which sees something. But, don't feel bad because he says, dak te dun nge ka. This is difficult to understand.

Yeah. This is a, this is a difficult to understand. The dak is difficult to understand.

What? What's the dak? Yeah, the thing in the third slot.

What's the thing in the third slot?

[Speaker 2]
No. No.

[Speaker 1]
Say it again. It's a together focus fix. Yeah.

It's a together focus fix.

[Speaker 2]
Okay.

[Speaker 1]
Alright. It's difficult to figure out the meaning of this thing in the third slot, which is together focus fix. Together focus fix.

Okay. Maybe you find this expression a little hard to understand. That's what he says.

Let me explain it to you. So, this is why you didn't make a nice smooth word in the beginning because you have to give him a chance to show how smart he is. Wow, look, I can tell you what it is.

I can tell you what a fixed focus together together fix focus together focus fix is. Shepa. And, because it's difficult, you can see a lot of shepas, which are mitun.

Yeah. No, this is not S-H-A-D. Positions.

This means position. It's not the shepa. Right?

Okay, got it? Because this is such a difficult thing to understand this, this together together focus fixed. It's so difficult to understand.

You see a lot of authors have different ideas about it. A lot of thinkers have different opinions about it. But I'm going to tell you young, but, you know, between us, I can tell you.

No, it just means conflicting opinions. Okay, got it? Conflicting opinions.

Okay? There's a lot of conflicting opinions about it. But, Ketub Rinpoche, shepa, shepa dhar, yeah, if we look at it the way Ketub J explained it, okay, according to Ketub J, this dhar is according to, okay?

But if we follow Ketub J, dhir hansik ni, so he's going to break it up into together, focus, and definite. He's going to explain the three words separately. Okay, ready?

Hansik means yul and dhir chikpa. Yeah, it's starting to sound a little like sungden. It's starting to sound a little like the five ways in which the mind and the mental functions are linked together.

Okay? This is two of the sungdens, okay? Their focus is the same, and their duration is the same.

Got it? That's what together means. They're looking at the same thing for the same length of time.

They start looking at the same thing at the same time, and they end looking at the same thing at the same time. Got it? Hey, I didn't write the book.

[Speaker 2]
They're looking at the same thing. They just are at the same time and place.

[Speaker 1]
We're getting there. Mikpah ni, what does it mean, focus? Semimikpah.

You have a valid prominent. Yeah, with a prominent, with an accurate perception, they are focusing. Ngepah ni, fixed.

Kepa. Necessarily the case. Necessarily the case.

Okay. So, they're not zeipah de, because they are objects same, time same, focus same, and invariably same. By the way, I went to go see if anybody in the Tengyur used this expression, because he treats it like it's a common, you know, like it's an idiom or something.

Nobody used it, except Nagarjuna once. Nagarjuna used it once, in the Rinchen Tenwa, in the String of Jewels, okay. And I don't understand, I didn't try to understand the whole verse, but I can tell you roughly what it says, okay.

And then we maybe go on later. Re ta means a cloth with a checkered pattern. Yeah, we had it in your text, why?

good, very good. You were not a wiki pod on that day. Okay, when you look at a pattern cloth, kar so ta de tong yom pa, and you think there's different patches of different colors, such as white, okay.

Tok che shep pe che pa te, but it's just all a product of your mind. Tok me len chik mik nge.

[Speaker 2]
Yeah, together focus fixed.

[Speaker 1]
Ta de me ching chik pa du. We say there's nothing separate, it's all one. Yeah, it's not going to help us that much.

the way, he's gonna, he's gonna go further. Don't think he's leaving you yet. He's not leaving you with that.

He's gonna go deeper. He's gonna clarify those three parts. He's gonna clarify them.

So don't think he's leaving you there. He's not.

[Speaker 2]
He's gonna explain how blue sea stuff still.

[Speaker 1]
Yeah, he is.

[Speaker 2]
Wow. So this is good incentive to try and move ahead and see.

[Speaker 1]
Oh, is this your last class?

[Speaker 2]
Yeah, it is.

[Speaker 1]
That's mean.

[Speaker 2]
Yeah, I agree. Look, there's our power right there.

[Speaker 1]
It, it goes up to the end of these two and then it's done. Yeah, next time.

[Speaker 2]
It's okay. Thank you. I apologize for not sashimi.

[Speaker 1]
Oh, sashimi, no. It's going to hit me soon there.