Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 8

[Speaker 3]
Sure at the end, but it's not a problem.

[Speaker 1]
Yeah, I was like, I knew I was like ending and I was like there's something else, something with that live.

[Speaker 3]
And don't worry, it shuts down as well.

[Speaker 1]
Okay, cool, cool.

[Speaker 3]
Thank you very much, enjoy. All right, bye.

[Speaker 1]
Okay, ask your questions or I'm going to bed.

[Speaker 3]
Nothing.

[Speaker 1]
What are you doing, Catherine? Are you the interpreter?

[Speaker 3]
Catherine? She's stuck in interpretation. I don't know if she's doing interpretation or if she wants to come out and speak.

I had to let her out. She said, could you set me free? Yeah, that's good karma.

She's set free. You're free, Catherine.

[Speaker 1]
Thank you.

[Speaker 3]
Hi, Catherine.

[Speaker 1]
Thanks. Does that mean good night? No, I said, do I have to, do I need to speak in Chinese now?

[Speaker 3]
I just stayed here for support word, but I think I'm going to leave. It looks like you got this handled.

[Speaker 1]
Yeah, thanks though. I really appreciate it. You can send me good vibes while you're getting ready for bed or something.

Okay, thanks. Good night. Good night, Alex.

Ask your question, I'm going to bed.

[Speaker 3]
Okay, should I start a countdown?

[Speaker 1]
I'm just going to just look at each other for an hour.

[Speaker 3]
Oh, word. I do have a question.

[Speaker 1]
Okay, Tim.

[Speaker 3]
It's something I've just, I've been thinking about and I don't know what the direct answer is. So, you know, in the study of the mind only school, I find, I find it very helpful for me because I, you know, more often than not, I find myself, I find it helpful for me to understand how I'm getting tripped up and thinking things are coming from their own side. And I'm wondering just from your perspective, like how, you know, making the, you know, just really like making that transition from the mind only school to the, to the higher middle way.

You know, how do we, you know, I've just been thinking about it just as a teacher, but also just, you know, just trying to think about it from my own, like day to day, like, you know, normal mental afflictions that arise, you know, how to make that shift, you know, and how to catch myself in, in the different types of gotchas. I guess it's pretty much what I'm saying. And, you know, then we talked about today about, you know, the, the two parts of the kunshi and things like that.

And that, that part, I don't really see how that really helps me understand the ways that my mind tricks myself into thinking that things are coming from their own side. And I'm wondering if you could speak a little bit on that.

[Speaker 1]
Yeah. I mean, honestly, I think the whole concept, so, you know, for people who don't know, Tim's asking about the two, he's asking about what is the object that they deny in the mind only school and how we can use the understanding of how seeds function and their, you know, dependent origination and therefore emptiness from the mind only school's perspective to help us. And then how we can also use that as, as I understood your question to transition to like a middle way understanding, you know, see when we're just using mind only as opposed to middle way and so forth.

Yeah. Well, it is a few things. I mean, for anyone who really cares, which I don't know, I guess you wouldn't be here if you don't care somewhat.

If you do course 15, it seems like what is understood or said about the mind only school is a little different than what is being presented in our texts. So the book for course 15, if you all have done it, which gets so called what the Buddha really meant is, is a book called on a subject called Zhangye. And, and Marina, you're doing course 15.

Well, good luck. What language are you translating into Marina? Ukrainian, Russian, Russian.

Yeah. Yeah. Yeah.

In that, in that course, in that text, which is called Zhangye Lekshe Nyingpo, the essence of the art of interpretation, right? The essence of eloquence on the art of interpretation. Anyway, basically, that, that book seems to focus as far as what it says about the mind only school on the Zennyi Tsum, which are the three characteristics in the mind only school, which is Kuntak, Shenwang, and Yongzhuo.

And okay, I know it's a long answer, but I don't know. Tim asked, from that Geshe-la, it basically yielded from what I understand Geshe-la's teaching on Mahamudra, which is, you know, Mahamudra means a few things, but in this context, it means understanding each one of the various Buddhist schools, of which there are four, and middle ways divided into two, and mind only has at least two understandings. And out of that, you get six different worldviews.

And those six worldviews basically function like, like a ladder, where, or staircase, right? You still need step one, to get to step six. So it's not that step six is just the highest or the best, it's that step one is also the foundation to get to step six.

And in that ladder, the mind only school has two views of, of emptiness, and therefore Gakjas, and therefore dependent originations. And those are the third and fourth views of, of emptiness. Okay.

So the third view of emptiness is the fact that nothing deserves its name by definition, meaning Tim's name could have been Nick, which a lot of people think it is. And, and he would still be the same person, he would just have a different thing that you called him. Okay, so the things are empty of the name they have.

So like in English literature, we say a rose by any other name would smell as sweet, right? That's William Shakespeare. Okay.

And then the fourth view is that, that think there are things that have, okay, things are 100% out there. And it is seeds that gives them the qualities of what they are. Okay.

And so that's what Geshe-la said, as I remember it, right, in Course 15. And so, so people are following this text, which is written by the same author, Jason Kappa, are like, whoa, whoa, whoa, whoa, whoa. I thought, because in this book, they're basically saying, you know, and the golden key previous to it, which is another commentary to the same text called Difficult Points in the Mind-Only School, a commentary on negative consciousness and foundation consciousness is saying there are no outer objects at all, and that everything is indeed in the kunshi, and therefore is mind only, right?

Only in the mind, only in that consciousness, only in the foundation consciousness. So, and then we come to find out, this is a long answer, but no one's answering questions anyway, asking questions anyway. So, so then we come to find out that there's different sections of the Mind-Only School.

There's Mind-Only Schoolers who are more like Lower Middle Wayers, and there's Mind-Only Schoolers who are more like, which is a school above them, the Lower Middle Way, and then there's Mind-Only Schoolers who are more like Sutrists, which is the school below them. And so, apparently there's different interpretations of the Mind-Only School. Okay, when that's like a big thing, I don't know, I don't know the end of that story yet.

We're gonna get to the end of the book, and apparently the Mind-Only has different facets of which I am unaware. I'm just aware that there are different facets. So, long story, all right, it's too, it's long already.

To wrap up the long story, there's several Gok Chaks in the Mind-Only School. I've counted at least, I think I'm up to five, Tim. There's the Gok Chak of thinking that things deserve their name.

There's the Gok Chak of thinking that things are out there. There's the Gok Chak of thinking that things don't come from seeds in the kunshi and split off to then be the object, and the sense power seeing that object. And there's the Gok Chak, I'm up to four, I think, of any distance at all, which is an apparition and misunderstanding that comes from thinking things are outside from primal, from immemorial time due to the fact that you've been labeling things as having a distance that whole time.

Okay, anyway, how I use the Mind-Only School, I keep it pretty simple. I mean, if you can, and just so you know, for any of you tantrikas in the audience, they say you can use the Mind-Only School to get almost completely enlightened, almost, that it's enough to get you really close, which I think is encouraging for people who haven't seen emptiness directly, who are still trying to practice the secret teachings, right? That's a whole thing, you know who you are.

So basically, the best I could say is that if you can just at least think to yourself, whatever's going on right now is only happening due to my interpretation because of what I did in the past. I did something in the past, and now my world seems a certain way to me, right? I think that can get you really far, right?

Like, why am I calling this anger right now? Oh, I was angry at the kids this morning, right? As far as like the Two Husbands Sutra.

And then if you want to go further, that everything you in fact see is only a fabrication or only within you to see it, right? Which is starting to get flirting really close with Prasangika, right? The only real, I would say, the main, okay, I should say the only, the main difference is the fact that you have a storehouse consciousness for that to occur, somewhere for those seeds to be stored.

So I don't know, does that answer your question, Timmy?

[Speaker 3]
It does, because it's the, you know, and from what I got from you is that, because if you're taking the, what's arising outside looks like it's outside. Yes. Is not outside, they're coming from the same seed.

Then it helps, it helps kind of, for me, I think can help me relax, you know, in the sense, okay, so someone's angry at me. I'm like, all right, well, I'm appearing for someone to be yelling at me. So we're kind of, we're sharing the same seeds.

I mean, we're not, it's not that we're sharing the same seeds, but my perception of them outside is from the same seed. So it helps me recognize that Yeah, it just helps me recognize that it had to have come from something else I did in the past.

[Speaker 1]
Yeah, that without you, that thing wouldn't look the way it does.

[Speaker 3]
Right, exactly.

[Speaker 1]
Yeah. So I think that's enough for you to, for you to walk away from argument, you know?

[Speaker 3]
Yeah, cool. Thank you.

[Speaker 1]
Which is the point, I guess.

[Speaker 2]
Hey. One of the things I remember from ACI 15, with Yvonne Netanya. One of the things I remember is I remember her saying over and over again, like, like your mind only your mind only like, you know, you might like think you're Prasangika, but like, your mind only.

[Speaker 1]
Yep.

[Speaker 2]
And yeah, like, learning, like, that understanding mind only will help us will really help us getting there.

[Speaker 3]
Like, don't like, don't short shrift it, like, you know, dwell on it, turn it over, accept it, like, you know, get all the value that you can out of understanding, like, like your mind only.

[Speaker 1]
So am I getting it that your that your text is just it's looking at so many different finer points, like five different Gakjas, and like all these different levels of it all these, like, subtle variations.

[Speaker 2]
So it's not this one thing. It's like, a great spectrum or something.

[Speaker 1]
Yeah, it's, it is, it's looking at the difficult points to mind only school, that's the name of the book, basically. And it is looking at basically all the issues created by the fact that there is a kunshi and a nyoni, which is negative consciousness, as explained by Lord Buddha, because I don't know, I think of mind only schools of it's a broken school. I mean, it's not completely right.

So I mean, it's helpful, like, yeah, it gets you to the fourth step on the staircase, which is great, but it's worse isn't the sixth step, right? And the reason like Geshe Michael would say your mind only or I've heard other teachers say that is to say that, you know, right now, whenever they would say that your interpretation of how things are, are not quite prosangika. It doesn't mean they're not helpful, but you're not all the way, because you're still thinking there is something self existent about that object, even though you're trying to apply prosangika view to it, because, and you see this, I've seen this common, pretty commonly in the, in my sangha, I've talked to people, you know, like intimately, like friendly, you know, and we would get down to like, you know, brass tacks on, on, on issues they're having, like real personal issues. And, you know, if we're close, and it's a good conversation, I'm like, well, you know, that's, that's mind only, you're not quite, and they're like, Oh, my God, yeah, you're right.

Meaning like, when you're into a mentally afflicted state, it's very difficult to recognize that your worldview is limited. And that's part of the, the trick of samsara, right? In that sense, like, the thing that would free you is the thing that's hard to do when you were brought to do the thing that could free you.

And that's, that's keep that worldview. Right? So, yeah, but yeah, the book is all about the, the, the nuances of the mind only school, and the questions raised by these definitions, and different things that Lord Buddha explained when he explained about kunshi and union, and so forth.

Thanks. We're going to be starting ACI 15 again, next Tuesday. Oh, with with Hector and Javier Perez cram.

Okay. Thanks.

[Speaker 2]
And I'm hoping to join you to your Tibetan track, but I don't know, see how much it can do.

[Speaker 1]
Yeah, I'll be I'll be reviewing it in Tibetan if you want to if you want a real headache. Haha. Thank you.

Thank you. Great question. What else?

You got me for another half hour that I turned into a pumpkin.

[Speaker 2]
Thank you for asking me my questions about the Tibetan words.

[Speaker 1]
Oh, Booker T. Oh, I'm glad someone else cares. I get to use my some Chinese too.

[Speaker 2]
Yeah, yeah. And your Chinese is very good.

[Speaker 1]
Oh, yeah. Yeah, yeah. I'm working on it.

It's okay.

[Speaker 2]
Um, I have a question.

[Speaker 1]
Yes.

[Speaker 2]
Um, when I was in the in the class, when I listened to you, the master class, I thought, wow, this is very cool. But after that, after the class, I can't remember even one word. I can't remember even one thing.

What? What did Gershon and you talked about? So class?

Yeah.

[Speaker 1]
Class we just had?

[Speaker 2]
Yes.

[Speaker 1]
Oh, okay.

[Speaker 2]
So so I wonder what kind of a seeds I should plant to not only to understand the content of the class, but also to remember it.

[Speaker 1]
Oh, you should start. You should start teaching people dictionaries. Right, Rick?

Okay. I started a class where I was teaching people straight how to translate the dictionary. So yeah, Rick, exactly.

Pillars. What is it? Yeah, I don't you have to teach.

Teaching is like the best way to remember, I think, and even understand. You know, once you got some basics down, I don't understand everything in these books. But I said, I'm just gonna start teaching because I'll never get it all anyway, like that.

So and I was having I was getting bored doing it on my own. So I just started teaching everything. And yeah, it helps.

And then. Yeah, thank you. Yeah, you're welcome.

Just teach and I review in my mind quite a bit, too. I think about it over and over. Yeah, they say shot shot a gun review meditation.

So my dad taught me how to do that when I was a Hi, this is Angela.

[Speaker 2]
I'm Angela.

[Speaker 1]
Oh, hi, Angela. Thanks for your questions.

[Speaker 2]
Thanks for helping me to explain. In fact, I learned from lumbering. A lot of things I've forgotten.

I think I need to be the pillar.

[Speaker 1]
Yeah, I got one question is, you know, at our age, I want to learn a new language is new language like Tibetan. Yeah. Yeah.

I mean, it's going to be, you know, very tough. I know.

[Speaker 2]
So yeah, how to make the learning easy like, you know, yeah.

[Speaker 1]
By a foreign language, you know. I don't know. I mean, I can tell you what I do.

I don't know. Everyone's a little different. I'm finding out more and more as I try to teach people.

I'm pretty crazy. When I when I want to learn something, I just go crazy. I just I study all day, all night.

I mean, as much as I can. But if you really want to learn something, you should find. So guess what it says, I agree.

Find the best person that you have access to or the best person in the world. You know, guess who? Michael's like the best teacher in the world for this stuff in English, at least.

Right. Maybe period. But.

I'm in English and I speak English as my main language, so that's quite a gift. Yeah. So to learn these things from guess your Michael's like, I don't know, it's like learning piano from Beethoven or something.

I don't know. We don't say that. Yeah, I can say that again.

Like learning Beethoven. Yeah. So how to make it that, you know, easy is up the counting.

Find a way that you can do it that is fun for you. I would I used to walk in Guadalajara. I used to live in a neighborhood called Providencia, and I like to take the bus in Mexico.

Don't ask me why. It's fun for me. And I walk with my headphones on listening to Tibetan and do my errands by bus around Guadalajara and just study Tibetan for like three hours while walking around Chapultepec and.

[Speaker 2]
Do you visit the lost city? Do you visit the lost city in Guadalajara, the lost city?

[Speaker 1]
No, I haven't been there. No, no, no.

[Speaker 2]
I've been there. You should walk around there. I think we'll take you half a day.

[Speaker 1]
OK. Anyway, just find a way that's fun for you. That's what I say.

Even if it's a few minutes a day, if you try, if it's too hard or boring or annoying, even if you do it, it still won't go in very well. So, yeah, yeah.

[Speaker 2]
Nowadays, when I jog, I'll listen, I'll listen, you know, so I fully maximize my time.

[Speaker 3]
Yeah, but, you know, I don't know, but sometimes, you know, recognizing the letters, the character, all this is quite hard, you know, because this is not English.

[Speaker 2]
It's like, you know, Tibetan is yeah, the character is quite hard to, you know, don't pronounce it.

[Speaker 1]
Don't forget worldview. It's not hard. It's only hard because you don't have a seed to make it easy yet.

So yes, I don't have a seat yet. Yeah. So maybe it's hard now.

That doesn't mean it'll always be hard. Right. So just do something fun and then share it.

Hang out. Where do you live? You in Singapore?

Singapore, Singapore. Yes, I'm from Singapore. Yeah, I thought so.

Yeah. Hang out with Rick.

[Speaker 3]
Rick is very busy.

[Speaker 1]
And Lin and Yinghui. And then, how do you say, Shaoyi. And I have like 30 students there.

And, you know, just track them down, bother them and study Tibetan together. OK. Yeah.

Singaporeans are very busy. Yeah. You can always plant a seed.

You can always plant a seed. OK. OK.

Thank you. Thank you. You're welcome.

Who's next? Joy is here. Yes, Word.

[Speaker 2]
I'm just about to ask you. How are you? Hi, Joy.

Yes. Hi, everyone. Hi, Word.

Could you review?

[Speaker 1]
Yeah, I'm Yingxin Zhen. Xinzhen, nice day today. Blue sky, very big clouds, white clouds.

OK. On the sky. Yeah.

Could you review us a little bit on different parts of the kunshi? Because I almost forgot. Just like Linda mentioned, sometimes just learn and forget.

Oh, thank you. OK. Ready?

Yes. Thank you. Here we go.

She asked. Don't don't get mad at me. OK, everybody.

Here we go. Joy. Joy.

Yes. I taught you the alphabet. Read this.

Yeah. Read this. Yeah, go ahead.

[Speaker 2]
Wow. Wow.

[Speaker 1]
Nice! Wow! That's very good!

okay um okay so this part of the text it's a big it's near the beginning and it's about definitions okay so zeni definition there's two um uh from the kunshi that this is famous say ten tang tenpa say ten tang tenpa yeah ten tang tenpa this is the two divisions by which we divide wait by which we divide um the kunshi into um two aspects okay nampa um this is this is how it is this is what we're saying okay this is what we agree with okay so this is the definition of the two parts of the kunshi one is called ten and the other is called tenpa so geshe michael in his infinite wisdom just calls it like a refrigerator right so the ten is like the fridge itself the doors the outside of it and the shelves the tempa is the things inside the refrigerator so in tibetan ten means foundation or basis right so like if you have a coffee table and a coffee cup the ten is the coffee table and the tempa which sounds exactly the same same ten different spelling tempa is the coffee cup that rests on the basis or the foundation of the coffee table you got it yes okay joy what is if it's a coffee table and a coffee cup which one is the ten which one's the tenpa ten is the coffee table yes and then the tenpa is the coffee cup perfect on the rest on this ten yay good job so um in mind only school the tenpa the stuff inside the kunshi which is also part of the kunshi is the seeds that have not yet ripened yet okay that means when you yelled at your kids in the morning and you're still at work all day you have a seed from when you yelled at them but you're not seeing your husband yell at you yet right correct yes okay and then the ten is um the ripened part of the kunshi so the things you see as your world the door when you open it the husband's face when he gets mad the sounds you hear when he starts yelling so on and so forth okay okay okay so those are the two parts of the kunshi the unripened part which is the seeds stored inside of it and then the ripened part which is the seeds as they appear to you as your world and all the stuff in your world so does it mean that this tenpa included the refrigerator itself they're both the refrigerator these are the seeds inside the refrigerator and this is the refrigerator itself but they're both two parts of kunshi yes oh okay yeah look of the two definitions that are conscious except for coming in two divisions that is the basis and out of what the basis this basis supports you have to know okay they're both punchy

[Speaker 2]
all right so it's just one part is uh seeds not open yet and the 10 part is the seeds already

[Speaker 1]
ripen in your world yep hold on um yeah here we go he did it before the paragraph first off the definition we're going to define both kunshi and uni first just crunchy though um kunshi latin the the foundation the basis part of the kunshi is the namin already ripened right things you're already seeing part of the kunshi while the tenpa is the sabun kunshi sabun just means seeds it's the seeds in the kunshi mean by so this sabun is the seed which is the potential and not open yet yes sabun yep

[Speaker 2]
okay thank you very much yay she got it thank you you look great thank you

[Speaker 1]
x it's kovitz great for me sorry how do you draw up the the bzlog sorry just now about uh stanley's text i think don't know what oh bzlog yep oh oh um it's um yeah katherine's right that's how you pronounce it katherine but he's asking how you spell it out loud which in tibetan oh yeah by the way angela asked is crunchy foundation consciousness yes it is angela sorry if that was not clear okay rick you know what i'm gonna have to do right dictionary yay okay you're gonna you're gonna you're gonna look for me you're outside good you're gonna embarrass yourself don't get locked up or anything first rick what does this say with depa we just had it in class my class was it past huh was it past yeah who said that marina yeah yeah this is the past and the maung pa not coming no longer happening close the future hasn't come yet that's how you say future in tibetan understand you mean maung pa maung pa means future but literally it means that which has not come my own okay anyway it's just saying it's the past and future tense of lopa okay what does lopa mean sorry we're getting there rick first rick's gonna draw look for us he's gonna spell it out loud in tibetan like a um like in grammar school go ahead rick did rick run away you get scared rick i'm still thinking which is the mean oh well is this can can this be the main letter no good can this be the main letter no can this be the main letter no okay so only two choices right yeah that's how you say it but which one's the main letter the l no but it's not it should be but it's not this is this is added on the bottom and this is so it's a yes yeah yeah so in this exception okay someone's question was what does this mean it means to turn turn back or uh stop so it's um when you say salata it becomes just like this very famous word which you know right the exception what's that mean rick yeah who said that good job it means moon same exact pronunciation except now you add an o so no no got it pretty rare to see this it's kind of rare yeah it's around though you want to see how rare it is there's yes 137 times in this dictionary oh it's not rare not as rare as pilla and a lot of them are just um that 2153 of them are in da so 500 of them about are different versions something else besides in da so okay yeah thank you yeah okay good question what's next grammar

[Speaker 2]
no do you have teacher words hi alice hello how are you yeah i'm fine and i want to ask you one question not related to grammar congratulations and this is question about my understanding about

[Speaker 1]
buddhism in chinese we have one saying is i try to translate it it means human is the future buddha and buddha is the human who has passed the path who has walked the path who has passed the path path oh oh yeah yeah

[Speaker 2]
yeah i want to know your understanding about this phrase oh oh yeah can you uh

[Speaker 1]
can you put the chinese in the chat for me

[Speaker 2]
okay okay was it okay in that put it oh yeah rent rent sure

[Speaker 1]
oh rancher sure life for my life what's that one means future is future oh we'll become oh it's similar to the tibetan right um because on for sure right yes um okay that's this is this is we can do this um in uh so in the bodhisattva um the bodhisattva's way of life um by master shanti deva he says oh there's a certain kind of um pride um called you um where you you think you can't do all these amazing things you're like i could never become a translator like i guess michael i'm not smart enough for that and uh so it's a special like kind of obstacle in uh buddhism um where you don't think you could become a buddha you don't think you could do all this amazing stuff you don't think you could start dci and it's spread over the world and you had thousands of students okay and so um master shanti seva says the buddha said even even bees and flies and worms will become buddhas what what what of you um of course you could become one as well you know and so uh that's the first part um that in the future everybody supposedly becomes a buddha especially humans right wrench wrench your way like four right okay and then the second half is really important um what uh in uh the aci4 which is about proving past and future lives um the whole course revolves around a concept called um yeah cable means basically means individual or person um and then sama means like uh pramana pramana in chinese it's liang right like um all right maybe my pronunciation is wrong

[Speaker 2]
this one i'm already okay me and momo wrote at the same time

[Speaker 1]
not that cable linda this cable cable means person born thing um um oh yeah so the whole point is they became that thing in other schools they talk about um like gods and stuff that were always that way and so we refute that possibility because they're like well how could that be aren't aren't they changing they said no they're not changing oh they're not changing then how could they see things because to see things means that your mind has to change to have a perception of that thing meaning that in in our school it's possible all the buddhas as powerful and amazing as they are were once humans were once just like you so yeah yeah yeah so people will become buddhas everyone will inevitably they say and then for sure and all buddhas were once regular people just like you that means you can do it too

[Speaker 2]
okay thank you yay i also feel like that uh if we become real life real life then uh we see all the things

[Speaker 1]
all the people all the beings around us and as angel that state of mind yeah yes that that's part of the deal too

[Speaker 2]
okay thank you

[Speaker 1]
thank you you're welcome i wonder i wonder if i can find that in tibetan somehow i don't know if they have it i don't see it maybe i'll look if you find it send to me okay i will look i don't see it dictionary yet but we'll look okay i think that's it anything else that would take less than one minute okay let's do mandala alice do you know it who knows mandala just mandala i know you know you ready yes uh this man is uh ever in poison no no mandala that's the end of class somebody's seeing the one i can't i cannot leave that i don't understand okay me

[Speaker 2]
you know

[Speaker 1]
Okay, good job, Minada, gracias a ti, a ti, a ti, a ti, a ti, a ti, a ti, a ti, a ti. Thanks everybody, thanks for staying on. Thank you, that was awesome, really awesome.

[Speaker 2]
Thank you, thank you everyone for questions.

[Speaker 1]
Yeah, thank you Marina, thanks for everybody from the class. So, we have all for two days, go do something less computer-y or something, okay? Alright.

Sleep. Yeah, Rick said sleep. Yeah, okay.

Bye everybody. Thank you.

[Speaker 3]
Bye. Good night.

[Speaker 1]
Bye-bye. Bye-bye. Bye-bye.

Hey, hey. Bye everybody. Bye-bye.