Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 58

[Speaker 2]
The Phenomena of Visual Awareness, and he told us that there are three aspects of visual awareness.

[Speaker 1]
So first, let's go through the English, one, two, three, and then let's do the Tibetan for each.

[Speaker 2]
Awareness. Discrimination.

[Speaker 1]
Objects.

[Speaker 2]
Right, that's right. Discrimination was the third one, right? Yes.

Experience. Experience. The experience of the object.

Yeah. No.

[Speaker 1]
Yes, the aspect of experiencing the object.

[Speaker 2]
Was it feeling about the object? Perception? No, then the, yes, the next one is the object's manifest qualities.

Discrimination.

[Speaker 1]
Then the last one is perceiving an isolated object, but yeah, discrimination basically. You're discriminating one thing from amongst that book as opposed to all the books. Segregation.

[Speaker 2]
How the heck you can do one without three of them? Well, that's a good question. Well, yeah, that's the question, right?

How could any one moment of visual awareness have only one of these? You can't, yeah. There can't be an object to experience if you haven't isolated it.

Right. Yeah. Can any one moment not have all three of these?

Right. Okay, so I suppose there's no Tibetan phrase. No.

That would, yeah, really.

[Speaker 1]
No way. No way.

[Speaker 2]
No way. No way. No way.

No way. No way. No way.

[Speaker 1]
Ginger. No? No.

No, it's interesting.

[Speaker 2]
Oh. Nāmba. Nāmbicak or something.

It is nāmba. Iyogī naṅpa cawe.

[Speaker 1]
Oh. Naŋbay.

[Speaker 2]
The name appears. This one we had the last time, so you remember. Drijét.

Na, Missujet. researcher, because you're holding it okay so now that K.J. brought up this

[Speaker 1]
visual awareness thing how does he refute the possibility that many causes could create a single result I mean Ben's already said it basically well that if if it were the case that many causes could create only one result then only one of those three aspects are evidence of having perceived an object okay so what's the absurd consequence

[Speaker 2]
it has two parts

[Speaker 1]
no that was no that was the one-to-one so okay sorry so either the other two aspects would be impossible which we've already said they can't be because how

[Speaker 2]
could you see or they happen without a cause which also impossible

[Speaker 1]
what's the interesting thing two bad choices where'd you get that I search for these things that's very cute okay thank you okay yeah right he has a lot more hair though I don't know if I want this plane really I'm okay let's see he's tough this is tough I think if we work on it a while it's just unfamiliar I've never heard of this okay we're on the moosh mooshies oh sorry we're on four possible combinations he never listed a second one but thanks and what was the fourth possibility many two was it many too many yeah appear apparently I'm not sure okay so here's the fourth one many too many and it was something about three factors causing three footprints okay and if you saw these three footprints in the resulting consciousness there must have been three causes different causes for them in the in the cause of that consciousness okay there must have been the potential for three things in the seed because the plant that came out had three different qualities that's when they dig apart the seed and find three different rhizomes or something I don't know okay if there's three qualities that come out at in the tree there must have been three things in the seed that were different that's all in the genetic of the seed in the genes of the seed there must have been three markers that made three different qualities of the resulting plant or something okay and the resulting consciousness has three different aspects which we covered which you covered now he gives three possibilities for what's going on okay and I'm gonna review those make shake you can sink a sharp a lung Jason bidet didn't dumper toddy make a lot of different no one's I'm you know is it that the three footprints appear self-existently sorry they appear to the mind as if they were separate but ultimately speaking they're not separate okay they appear to the mind as if they were separate but really they're not separate which would make them one okay they look like three but they're not really three that's all okay or the second possibility is low Kala and tied up I mean knowing you know or is it the case that they would never appear as three separate qualities to any state of mind so either they do appear to a state of mind as three separate qualities but they're really not or they would never appear to any state of mind as three separate qualities or or they are in actuality on a on an ultimate level separate from one another either they're separate from one another the three or they appear to be separate and they're not or they don't appear at all to anybody okay so we're there that's where we are and I numbered them to make it easier for you okay then he says Dumbledore no if it's the first possibility then he says it's nipa Tanna if it's the second possibility and then he says if it's the third possibility okay so here we go okay by the way how far are we gonna go in this oh this is he goes on to a different reason than you know he goes on to a different proof of emptiness then so we have to be done with uh we're doing the torture right okay no talk to our camera we're doing one of the other run the church all right let's go back and check yeah we're proving the chokchur okay the cabba was you have to refer to cheek to go okay we're doing the chokchur okay it's one three all right Dumbledore what was Dumbledore first one was even those those three footprints are not separate from one another to the mind they just appear

[Speaker 2]
that way meaning the mind is deluded somehow okay okay let's go if it's the

[Speaker 1]
first way you suggest that they really are three or they appear as three but they're not really three okay okay didn't dumb by means in actuality they are not separate but they do appear to the minor separate okay those three

[Speaker 2]
qualities what were they experience coloration and discrimination okay so

[Speaker 1]
are those three really the same but the mind is just messed up and thinks they're different okay then he says if that's the case then nature shenton name a nung so shenton nung is an idiom in this study of perception okay it's an yeah the whole thing is an idiom the way it exists is one way and the way it appears is a different way that's all okay the way it really is it's NATO means the way it really lies it's one way and the way it appears is a different way that's all and they repeat the shen shen but you don't have to do that in English okay you would say one and another okay so the way it appears to you is that there's three different aspects but I'm sorry the way it really is is that there's only one aspect but the way it appears to us is that there's three aspects okay and if that were the case then this whole thing would be a lie would be false and you couldn't say it was Denver Dupont and young means the idea that is Denver Dupont would be lost would be called into question okay you means deteriorate right yum can also mean aspects so be careful it can also mean shy nasty no and yum can mean the way in which a lady dances or something it's crazy okay yeah you could yeah yeah and therefore then and yeah right that's true yeah you can do that yep exactly okay then who's trying to say it's Denver Dupont the other guy okay the whole the whole king Goki Mushi Kengo is we're trying to deny that all four possibilities are possible

[Speaker 2]
okay all right yeah yeah you could say that I mean but there's many other

[Speaker 1]
possibilities it could mean coming back for example so okay what you're saying is that it could have been said the opposite way the syntax could have been the opposite timber Georgie Denver Dupont yum-tay nato's chandelier named a non-sufficient to know where at you yeah that's true that's true you can do either way he's an idiot because he's a fool oh he's a fool for the reason that he's an idiot that's all yeah okay all right we know who we're

[Speaker 2]
talking about okay second yeah so if the second possibility is the case which

[Speaker 1]
is that these three would never appear separate to any state of mind okay then if that's the case then the these three footprints of the three factors would have to become one would have to have joined together into one cheek to song okay they would have had to have joined into one and then in that case your idea that many causes could not create I'm sorry many causes caused many results yum you lose it you lose that assertion you lose the assertion that many causes have created many results because the many results turned out to be one okay yeah they got lumped together cheek to song means they got lumped together that's we got lumped together into one yeah yeah that's true now the third possibility of why there's a problem with the three footprints is that they actually are three they actually are three footprints and he's using your dumper not as ultimately but you know in truth or actually actually okay so is it

[Speaker 2]
true that there's actually three footprints here we go please read this

[Speaker 1]
is today right okay in the third case then the visual consciousness and the three qualities or footprints of the visual consciousness would have to be separate but in a way which was ultimate okay I don't know I mean it was actual before and looks like it's shading into ultimate now I think he's gonna give a problem with that so the third one is not so objectionable the other guy would probably say that's fine okay here right here they are they are separate ultimately or something like that the three footprints really are separate really are separate okay in and of themselves okay third possibility the other guy would like that the guy who wants to say it's okay for things to be to grow through the floor the guy that says it's okay for things to go through the to grow through one of the four possibilities he would like that he would like to say that and then we say that why you wiping your coat just kidding that's why you put the flowers there okay then okay let but but now we're gonna attack he says yeah that's fine I don't have a problem those three features have been triggered by three factors and they exist in and of themselves I don't have a problem with that that's fine with me that's what I've been saying all along that's three footprints evidence is nice are our reflections of three factors know that the aspects are the reflections of the three three causes of them against and I and that's all true the one which causes the appearance the one which causes the experience the one which causes three genetic markers in the seed that caused three things in the tree and we're only looking at the tree and assuming there's three genetic markers in the city okay I think that's where he's going now the guy says I don't have a problem with saying they're ultimate yeah there's three there's three resulting it features kepa from three cans that must have been in the cause and I don't have a problem with this saying they're ultimate that they would always grow that way without my perceptions okay I don't have a problem with that okay and we're gonna say they're not if you agree that there's no problem okay I'm just setting you up okay they're not if you say those three features are self-existently separate okay then let's take the visual consciousness and those three features of it they are not ultimately speaking separate from each other because if they were ultimately speaking separate from each other then two things would have to be true a they would have to I'm going backwards they would have to be seen as being separate by the wisdom of a of an Aya who's saying the way things are who is understanding the way things are what's the opposite of Jitawa for $50 safe bet JNIPA okay you can either perceive the way things are or you can perceive all the things there are okay okay it's traditional division Papa see Gitawa but they don't see JNIPA. Buddha see JNIPA and Jitawa. Non-Ayas don't see Jitawa or JNIPA.

okay it means all the things there are in the universe or the way all the things are okay Ayas see the way all things are but they're not Buddhas yet so they don't see all the things in the universe. What's the NYE and YIYIPA? Number.

GNYIPA, DNYIPA. R-N-Y-E-D. S-N-Y-E-D is to locate I think or something like that okay I think check but I believe it's not okay so the point is if something is DUNDAMPA then when an Arya goes into the direct perception of emptiness they should see it and and when an Arya goes into the direct perception of emptiness do they see that mind has three different features no because that's not DUNDAMP DEMPA.

The mind is not DUNDAMP DEMPA. Yeah, he equivocates here. A, if they existed ultimately an Arya would have to see it that way in the direct perception of emptiness and B, they don't.

What can we say about the Sikh here? It's honorific he's like yeah to an Arya he's like saying he doesn't say STONG. STONG is the non-polite.

SIKH is the high polite. What's a common deity's name? CHEN ME SIK.

High honorific. But it's I mean it's if you're familiar with Tibetan it kind of jumps out at you that this author, Kedrup Jey, chose to use a high honorific for an Arya. Okay, here we go.

By the way, so this reason that he's given has two pieces. The reason that he has given has two pieces. If those three features of the mind were there in and of themselves then they would have to be perceived by an Arya in the direct perception of emptiness who's the only one who sees things in and of themselves or the way they really are okay, but he doesn't see it, but they don't see it, he or she doesn't see it okay.

So that reason has two parts. There's a kang shig as you know, first of all he's an idiot, second of all he's ugly. Okay, so and then you divide it with kang shig.

You okay? Xiaoping's like you got a headache. You got a headache?

You are a headache Geshe-la. Okay, I understand. Now those two pieces are sometimes called sur.

Those two pieces are sometimes called sur, which literally means a corner, which has come to mean past position, khen sur, khenpo surpa, former abbot, khen sur Rinpoche. So sur means corner okay. Also it means, I'm just giving you three or four meanings of sur if you were gonna make a dictionary or something.

It can mean a corner, it can mean former, it can mean a piece of a region, and it can mean to be, what do you call it, sun ne, means unbiased. Surta nepa means, and it's a compliment. They say he's a real surta nepa.

He stays unbiased when he makes a decision. It doesn't matter whether he's gonna make money or lose money, he makes the right decision. That's called sur ne.

I'm just giving you all the surs there are. In this one, it's one that means a piece of an argument, which is, I've marked it A. Then there should be a sur nepa in here somewhere, right?

What's that called? We got a name, we're given a name. Anticipatory translation.

We're looking for a sur nepa. If there's a sur damba, there should have been a sur nepa, but I don't think there is actually. Maybe that was the difficult one.

Yeah, he never gave the sur nepa. So he's only going to prove which part of the reason. Which is what?

Yeah, if those three distinctions were true, they should be seen by a person who's looking at the ultimate truth. Okay, sur damba, please read. Okay, I mean he finishes with a flourish.

Whether he's covered everything, I'm not sure. Okay, so the first part of the two parts of the reason I gave you is true, which is, if those three distinctions of the resulting consciousness existed ultimately, then they should be seen to be that way by an Arya in the direct perception of emptiness. Okay, sur damba drupte, and that's correct.

That's correct statement, because dun dampa drupna. If anything exists ultimately, it should ne lu sur drup. Yeah, it should exist in a way that reflects the way reality really is.

Okay, jepe takyi, when I give you that reason to prove my first piece, when I give you that reason to prove my first piece, which is what? If it were ultimate, it would have to be ultimate reality. Okay, de dang.

Takyi, then I have just kicked. Yeah, I have just gulped the possibility that those could be ultimately separate from each other. What's those?

What's the de dang? Those three features. Khyer par sum, not khyen sum.

Okay, that's a different argument. Okay, could be separate from each other ultimately, or distinct from one another. Okay, and if you deny that they could be distinct from one another ultimately, then you kake, okay not kak, kak is pupu, kaka.

Yeah, when you say they cannot be separate ultimately, then what you're really saying is they cannot be many ultimately, more than one. They cannot be more than one ultimately. Okay, and then you have automatically kicked the idea that many causes can create many results, and don't read this ma as a negative.

Okay, this is du ma, and du comma ma is very common. Okay, du ma chepa, don't make it that way. Okay, so I got to make you a note just because I love you.

Read this as du ma. Okay, many. Okay, got it?

Therefore, your fourth possibility is canceled. Therefore, none of the four possibilities holds. Therefore, mu shi khyen go.

Therefore, I have denied that anything could grow through any of the four combinations. Ta-da! And we have chok chun.

Because we shen du she. No. Yeah, we went elsewhere.

You said, you said go buy those doughnuts at another shop, haha, go try to find them somewhere else, and we did. So blah, blah, blah, blah. Okay, and that's, we haven't started her text yet, this term.

That was just something that I wanted to clear up from the last term. But I think it's cool. I think we should be like dogs with a bone, you know, and nobody can try to take, even my dog with three teeth left, it's like impossible to get.

Why do I have, oh, I just decided that was the best one. I looked at some other ones. I looked at a lot of other ones, and I thought his was the best.

And I almost felt like Choney Lama was referring us to that one. Because Kdubje covers the chok chun, but not the khyapa. Choney Lama covers the khyapa, but not the chok chun.

It almost seems like they're collaborating, you know. He would certainly have been familiar with Kdubje's text. Okay, I think we're moving on now, if I'm not mistaken.

You're right, yeah, okay, we overran the front line, and then now we're going back to the front line. Okay, here we go. Yeah, we just went to this.

I wanted to go back. You were supposed to work on that with Ben, but I ended up working on it. Okay, no, it's fine.

It would have been impossible.

[Speaker 2]
Oh, we stopped here, I'm sorry.

[Speaker 1]
Chimayin? Yeah, sure.

[Speaker 2]
No, we didn't do this.

[Speaker 1]
I remember, because there was something cute about it I wanted to point out, so you would think I was cute. But actually he's cute. Go!

[Speaker 2]
Okay, Chimayin, states of mind which are not generals, okay, don't exist through I like to say through some nature of their own, because it draws some nature in.

[Speaker 1]
Some draws nature into question. He has some reasons why he can't come. It means I don't believe him, okay, and that's perfect.

Okay, so states of mind which are not the general state of mind cannot exist through any nature of their own, or through some nature of their own, okay. This is where we were when I just decided to go back and cover something, a little point that came last term. I was afraid you'd ask me that.

Well, here we go, okay. Nothing in the universe exists through any nature of its own, okay, because those things which are general categories don't exist through any nature of their own, and those things which are members of those categories, i.e. not the categories, also don't exist through any nature of their own, okay. Then he covered chi's, the general categories, okay, and he applied it to, you know, all kinds of chi's.

Then he applied it to some kinds of chidoks, members, okay, and he's dividing things into duches and dumaches, and then he got to talking about chi and chidok with duches, okay. Then he said it applies to physical things that are not chi's, it applies to mental things which are not chi's, and he's probably going to get to demaduches which are not chi's. Okay, got it?

That's where we are. Yay! So let's take states of mind which are not general categories, okay.

They don't exist through any nature of their own because ... this is so cute! For $100.

Tata kema tape rang shing gi rang gi shirab tabu. The wisdom that just occurred in your mind when I gave you this last sentence? Yeah, $100 shopping.

How'd you know she's going to do it? She's like, yeah, I knew she was going to get it. Did anybody just get that?

Okay, we're talking about states of mind which are not general categories but rather specific instances, and he wants to give us an example, the understanding you had from my last sentence, and I just thought it was cute, okay. The understanding you had from the sentence I just gave is an example of a state of mind which is a specific example, a specific instance, and not a general category of mind. It's just a cute thing to say, okay.

Oh, Lama, can you tell me what's a specific instance of a state of mind? I'll say, the one you just had when I went, you know, you just had a state of mind, right? That's it, that's it, okay, got it.

I just think it's cute, okay. Haha, okay, we just had one. It's a specific instance of a state of mind.

The one you just had from my last sentence, okay, got it? This lay is completely misleading. It should have been LA, okay.

I think LA would have been more clear, and I think if you might find it as LA in another carving. This is possible but extremely rare, okay. Which means, DAG PA NI ZHES PA GZHAN LA RAG LAS PA'I PHYIR, it doesn't exist through, the impression you just had from my last sentence doesn't exist through any nature of its own, because it is dependent on another state of mind, okay.

It should say on, it says from, and that's possible. It does occur in scripture, but it's very rare, and it's not very clear, okay. Okay, this is RAG LAS PA, which is a synonym for DENG PA, which is a synonym for THOD PA, okay, RAG LAS PA, okay, to depend on.

It's an idiom, okay, got it?

[Speaker 2]
Please read, okay.

[Speaker 1]
He should have said in my opinion, he should have repeated ZHES PA D, okay. This state of mind that you got from my last sentence, he should have repeated it. It's actually a component of a larger state, of a larger category of states of mind, that's all, okay.

The whole depends on the parts, the parts depend on the whole, okay. All right, BYA ZHIG, it's a part, okay. He's finished physical things, he's finished mental things, he's finished, he's gonna get to DUM MA BYAS, so all he has left to do is DENG MIN DU BYAS, okay, changing things which are neither physical nor mental, okay.

[Speaker 2]
Here we go, PHYI MA YIN PAS, okay, so I'm gonna take a specific instance of a changing thing which is neither physical nor mental, which could be the person, Stanley, Stanley, okay.

[Speaker 1]
RANG BZHIN GYI MED TE, it does not have any nature of its own, okay. Why? RANG NI GCIG LTA BU, let's take a single person, which I just did, okay.

Let's take a single example of a person, okay. Yeah, it depends on his body and mind, okay, to make it simple, not five heaps, okay. He depends on his body and mind, his parts, okay.

Therefore, he's not RANG BZHIN GYI GRUB PA, he doesn't have a nature of his own. If he had a nature of his own, he wouldn't have to depend on his parts. He would be independent, okay, of his parts.

Then you could take his parts out of the room and he would still be here, okay. DE'I GTAN GYI MI LTA PA LTA BU NI, and moreover, okay, so Stanley is a big thing that depends on Stanley's little things, body and mind, but Stanley's also a little thing in a bigger thing, which is all the things in the world that are changing. So he himself is part of a bigger set.

That set depends on people who change, okay. We need instances of impermanence to posit impermanence, okay. Okay, so there's another dependence there, okay.

Then he bails out unfair, please read. Oh, you can apply this same logic as I have just given you to unproduce things which exist. Existing things which are unproduced.

I prefer that translation nowadays, okay. Okay, now he's going to wrap up. What?

What reason is he on? TEN BRAL GYI, ten things, okay. We're on the dependence reason for emptiness, the dependence proof for emptiness, okay.

DOR NA, please go. Yeah, you can feel he wants to wrap this up. To put it briefly, anything which does not depend on its part, that's the easy one, and anything which does not depend on a name and a thought, which is the same as MING DE BDAG DANG.

He's just using, he's being cute and he's saying it in a different way, okay. Which one mainly? Yeah, thought, which is the luminous image coming out of the karmic seed, which unifies the parts into a pen, okay.

That's why a dog sees a chew toy, because he has a different luminous image coming out of his karmic seed, okay. That's DOR, that image. I would say so, but what I wanted you to know, I don't think he's referring specifically to MING DE BDAG DANG, but I just wanted you to know it's exactly the same thing.

Yeah, BDAG RTOGS KYI ZHAG PA. Now if you look for something that doesn't depend on that process of a mental image unifying the parts, that would be a truly independent thing, and such things don't exist. Therefore, nothing exists through any nature of its own.

There doesn't exist anything which exists through a nature of its own. He's like nailing down, if you could find a husband that existed without you yelling at the kids, that would be a husband who had his own nature, who existed through a nature of his own, okay?

[Speaker 2]
Say again? Yeah, yeah it's great.

[Speaker 1]
And then, I mean we are swimming in something easy this morning, which is so nice to get to something easy. Okay, go ahead. Yeah, 400 verses written by ...

and it says all this, now we got to do our sentence switch right? We don't say all this stuff is RANG RANG MED. We say, yeah none of these things has any independent existence, therefore there is no self nature, okay?

By the way, YOD MA YIN is, there's no such thing in English, okay? It doesn't mean it doesn't exist. It means there's no such thing.

It's stronger when you say YOD MA YIN. Okay, what's the common in colloquial? YOD MA RE, is there any good food in the cafeteria today?

YOD MA RE, not at all. Okay, got it? It's different than isn't here.

It's a comment. There's no such thing, okay? I should put this into big letters, right?

Oh, here it is. Did he quote it correct? I mean exactly the same, I think he did.

Okay, that was easy. Okay, let's go. This is a very beautiful question that really relates to calling your text an emptiness meditation text.

What's it say? Once you CHE PA with that kind of RIG PA, yeah, okay, and you reach the end of your examination, well how are you supposed to? Yeah, GOM, okay?

Okay, I understand all these arguments, blah blah. Now what am I supposed to do when I go and retreat at Diamond Mountain? What do you want me to do?

How am I supposed to meditate on this? I'm not sure. Please read.

We had this author once before, I don't know him very well. We studied him.

[Speaker 2]
We had him, we talked about him.

[Speaker 1]
Well, he's been before in this text also, because I checked. I did check. We did a long research on him above.

Let's go show you.

[Speaker 2]
No, he seems like a cool dude, yeah.

[Speaker 1]
Here he's mentioned here, Chittradell. I don't think he's a Dalai Lama. Yeah, anyway, here's a lot of mentions about him, okay.

We researched him, look. We did a lot of research on him, okay. He wrote some cool Kalachakra texts and stuff like that.

Okay, so De La Shepa Mindawa Yogyakarta. There are lots of positions, different positions taken on this question of how are you supposed to meditate after all this research, right? But, Kedrup Norsang Gyatso, if you want, if I were to explain it according to the position taken by Norsang Gyatso, okay, that's how he says it.

Let's go to it, and it's the following. Taken from Sumbum Torbu. Torbu means, yeah, Torbu means to explode, and in collections of literature it means miscellaneous works.

Okay, yeah, I mean all the stuff that, he wrote a poem to Dr. Wu, and then he was talking to Xiaoping in the car, and then somebody takes all those Torbus and puts them together, okay. I think for Gyatso Kappa there's 157 or something like that, you know, because I catalogued them once, okay. Yeah, they're carved together, but they're kind of messy, because they go all over the place.

Rinpoche is in one of Chögyam Rinpoche's Torbus, a discussion, a short discussion with Rinpoche. Yeah, okay, so anyway, it'd be nice to have his Sumbum input, so I'll stick it on you. Okay, all right, good.

Let's read one more sentence, we have a minute. Yeah, this is a good place, the Na is a good place to stop, okay. Okay, good.

So, let's think that we're talking about a leitombowa, which is a tenderfoot, a beginner. He's called a first worker. Yeah, leitombowa means a guy just starting out in his Diamond Mountain retreats, okay, and he hasn't achieved shamatha.

Okay, let's take someone who just first got to Diamond Mountain, they haven't, gong rul du means before they have, gong rul du means, and again, unfortunately it comes with a negative, before they haven't, which means before they have, in English. Okay, yeah, so they're just a raw beginner, before they've achieved shamatha. Now, I'm going to dor du te jön na, if I were to describe to you in brief terms how they practice, gong means practice, sustain this view, meaning what they should do to practice this view that we just expressed through all these different proofs of emptiness, okay, all right.

Yeah, and then he tells you which of the proofs of emptiness to start with, and stuff like that.

[Speaker 2]
This is amazing. This is like very clear instruction that you can and should meditate on emptiness even before you have it.

[Speaker 1]
Oh, yeah, good, yeah, that's true. Oh, that's, yeah, it proves there is such a thing, right? The day is the 13th.

Where's Seiji? He's supposed to be here bothering me.

[Speaker 2]
Next class. So I do get to have a number table. Congratulations.

I was married at 45.

[Speaker 1]
I have small goals in my life. You could feel the train tracks rumbling. Who's up next?

Allison.

[Speaker 2]
Oh, okay, okay.

[Speaker 1]
Okay, take a break, you guys. By the way, these two paragraphs end with shesumbatar. So that implies these are direct quotations from Northern Gita.

[Speaker 2]
How's that, like a look book?

[Speaker 1]
We don't have an input, that's the thing.

[Speaker 2]
All right.

[Speaker 1]
I mean, you could, you know, go through every page of all of his scans, but, or you could ask him to have an input. After he has an input, which shouldn't take long.

[Speaker 2]
We could have it, I mean, at the very latest we could have it done by the end of the break, I suspect.

[Speaker 1]
Really? Probably.

[Speaker 2]
I don't mean this break between classes, but. Yeah, between terms.

[Speaker 1]
Yeah, but what I'm saying is remind me when we get there. She's pretty fast. This is all a quotation, and there's no indication of that.

There's no easy indication of that.

[Speaker 2]
Oh, I thought he said le.

[Speaker 1]
Well, he did say le, but it wasn't that clear. And not, they don't normally have two paragraphs and then say shesumbatar. So, that's all.

[Speaker 2]
You could check the other one, too. I could.

[Speaker 1]
I think I did, but it doesn't hurt to try again. I usually go there first before I whine about it. He'd be justified in whining, because I think his name has come up a few times.

You can go now. Take a break. Take a break.

[Speaker 2]
Stomp on the floor as much as possible. I gotta keep those.