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00:00
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\n\u656c\u793c\u80dc\u5c0a\u5177\u5927\u60b2\u8005\u8db3
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\n\u201c\u522b\u5b66\u201d\u540e\u4e8c\u6ce2\u7f57\u871c\u591a
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\n\u5b97\u5927\u5e08\u5728\u4e0a\u58eb\u9053\u5e7f\u8bb2\u6b62\u89c2\u7684\u5fc3\u610f
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\n\u63a5\u4e0b\u6765\u53c8\u8981\u7ffb\u300a\u5e7f\u8bba\u300b\uff0c\u73b0\u5728\u7ffb\u5230\u7b2c\u51e0\u9875\u5462\uff1f\u4f60\u4eec\u60f3\u7ffb\u5230\u7b2c\u51e0\u9875\u5462\uff1f\u6211\u8981\u5f00\u59cb\u7ffb\u4e86\u3002194\u9875\u5012\u6570\u7b2c2\u884c\u8fd9\u91cc\u8fb9\u8bf4\uff1a10:21<\/p>\n
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\u8fd9\u4e00\u6bb5\u662f\u5728\u5199\u4ec0\u4e48\uff1f\u8fd9\u4e00\u6bb5\u662f\u5728\u4e2d\u58eb\u9053\u7684\u89e3\u8131\u6b63\u9053\u91cc\u8fb9\uff0c\u8bf4\u5982\u679c\u662f\u5f15\u5bfc\u5e73\u5e38\u7684\u4e2d\u58eb\u9053\u7684\u8bdd\uff0c\u8fd9\u91cc\u8fb9\u5c31\u5fc5\u987b\u8be6\u7ec6\u5730\u89e3\u91ca\u5f15\u5bfc\u4e09\u5b66\u2500\u2500\u6212\u5b66\u3001\u5b9a\u5b66\u3001\u6167\u5b66\u8fd9\u6837\u7684\u6b21\u7b2c\u4e0b\u53bb\u3002\u7136\u540e\u63a5\u7740\u662f\u201c\u7136\u975e\u5982\u662f\u201d\uff0c\u4f46\u4e0d\u662f\u8fd9\u6837\u7684\uff01\u5c31\u662f\u5927\u5e08\u4e0d\u662f\u8981\u5f15\u5bfc\u6211\u4eec\u8da3\u5165\u5e73\u5e38\u7684\u4e2d\u58eb\u9053\uff0c\u6240\u4ee5\u5173\u4e8e\u4fee\u6301\u5b9a\u5b66\u5962\u6469\u4ed6\uff0c\u4ee5\u53ca\u6167\u5b66\u6bd7\u94b5\u820d\u90a3\u7684\u90e8\u5206\uff0c\u7b49\u5230\u4e0a\u58eb\u9053\u7684\u65f6\u5019\u624d\u8981\u5e7f\u6cdb\u3001\u8be6\u7ec6\u5730\u89e3\u91ca\uff0c\u5728\u4e2d\u58eb\u9053\u7684\u65f6\u5019\u6ca1\u6709\u8be6\u7ec6\u89e3\u91ca\u3002\u5176\u4e2d\u7684\u201c\u4e8e\u4e0a\u58eb\u65f6\u5179\u5f53\u5e7f\u91ca\u201d\uff0c\u5728\u540e\u9762\u7684\u6b62\u89c2\u7ae0\u7684\u90e8\u5206\u624d\u4f1a\u8be6\u7ec6\u5730\u89e3\u91ca\u300211:50
\n\u90a3\u4e48\u300a\u5e7f\u8bba\u300b\u5962\u6469\u4ed6\u4e0e\u6bd7\u94b5\u820d\u90a3\u7684\u7ae0\u8282\uff0c\u662f\u4ece\u201c\u522b\u5b66\u540e\u4e8c\u6ce2\u7f57\u871c\u591a\u201d\u8fd9\u4e2a\u79d1\u5224\u5f53\u4e2d\u5206\u51fa\u6765\u7684\uff0c\u800c\u201c\u522b\u5b66\u540e\u4e8c\u6ce2\u7f57\u871c\u591a\u201d\u8fd9\u4e2a\u79d1\u5224\u53c8\u662f\u4ece\u54ea\u513f\u5206\u51fa\u6765\u7684\u5462\uff1f\u5927\u5bb6\u53ef\u4ee5\u7ffb\u4e00\u7ffb\u300a\u5e7f\u8bba\u300b\uff0c\u662f\u4ece\u201c\u521d\u4e8e\u603b\u884c\u5b66\u4e60\u9053\u7406\u201d\u8fd9\u4e2a\u63a5\u4e0b\u6765\u3002\u90a3\u4e48\u201c\u521d\u4e8e\u603b\u884c\u5b66\u4e60\u9053\u7406\u201d\u8fd9\u4e2a\u79d1\u5224\u5728\u54ea\u91cc\u5462\uff1f\u80fd\u4e0d\u80fd\u627e\u5230\uff1f\u4f60\u4eec\u8981\u7ffb\u4e66\u7684\u8bdd\u7ffb\u54ea\u91cc\u5462\uff1f\u8bf7\u5927\u5bb6\u7ffb\u300a\u5e7f\u8bba\u300b\u7684\u8bdd\uff0c\u7ffb\u5230262\u9875\uff0c262\u9875\u4e5f\u662f\u5012\u6570\u7b2c2\u884c\u9ed1\u5b57\uff0c\u201c\u7b2c\u4e09\u3001\u5b66\u6b64\u6b21\u7b2c\u5206\u4e8c\uff1a\u201d\u6709\u770b\u5230\u5427\uff01\u6709\u6ca1\u6709\u7ffb\u5230\uff1f\u7b2c\u4e00\u662f\u201c\u521d\u4e8e\u603b\u884c\u5b66\u4e60\u9053\u7406\uff1b\u4e8c\u3001\u7279\u4e8e\u540e\u4e8c\u6ce2\u7f57\u871c\u591a\u5b66\u4e60\u9053\u7406\u3002\u201d\u63a5\u7740\u662f\u201c\u521d\u4e2d\u5206\u4e8c\uff1a\u4e00\u3001\u5b66\u4e60\u516d\u5ea6\u719f\u81ea\u4f5b\u6cd5\uff1b\u4e8c\u3001\u5b66\u4e60\u56db\u6444\u719f\u4ed6\u6709\u60c5\u3002\u201d\u8fd9\u4e00\u6bb5\u5982\u679c\u89e3\u91ca\u4e00\u4e0b\uff0c\u5c31\u662f\u8981\u5148\u603b\u4f53\u5730\u4fee\u5b66\u516d\u5ea6\u56db\u6444\uff0c\u7136\u540e\u7279\u522b\u5b66\u4e60\u540e\u4e8c\u5ea6\u3002\u5728\u5ba3\u8bb2\u540e\u4e8c\u5ea6\u7684\u65f6\u5019\u505a\u4ec0\u4e48\u5440\uff1f\u5e7f\u8bb2\u6b62\u89c2\uff01\u6240\u4ee5\u5728\u6b62\u89c2\u7ae0\u524d\u9762\u5ba3\u8bb2\u56db\u6444\u3002\u5927\u5bb6\u53ef\u4e0d\u53ef\u4ee5\u60f3\u50cf\u5b97\u5927\u5e08\u7684\u5fc3\u610f\u662f\u4ec0\u4e48\u5440\uff1f13:50
\n\u300a\u83e9\u63d0\u9053\u6b21\u7b2c\u5e7f\u8bba\u300b\u539f\u6587\u6539\u8bd1\u53c2\u8003\u8868<\/p>\n
\u9875\u6570<\/p>\n
\u884c\u6570<\/p>\n
\u539f\u8bd1\uff08\u798f\u667a\u7b2c\u4e09\u7248\uff09<\/p>\n
\u6539\u8bd1<\/p>\n
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336<\/p>\n
3<\/p>\n
\u522b\u5b66\u540e\u4e8c\u6ce2\u7f57\u871c\u591a<\/p>\n
\u522b\u5b66\u540e\u4e8c\u6ce2\u7f57\u871c\u591a\u8005<\/p>\n
\u4f9d\u636e\u6cd5\u5c0a\u6cd5\u5e081948\u5e74\u7248\u5e7f\u8bba\uff08\u4ee5\u4e0b\u7b80\u79f048\u5e74\u7248\u5e7f\u8bba\uff09\u8865\u8bd1\u3002<\/p>\n
336<\/p>\n
3<\/p>\n
\u6bd8\u7f3d\u820d\u90a3<\/p>\n
\u6bd8\u7f3d\u820d\u90a3\u9053\u7406<\/p>\n
\u636e\u85cf\u6587\u8865\u8bd1\u3002<\/p>\n
336<\/p>\n
3<\/p>\n
\u5982\u5176\u6b21\u7b2c<\/p>\n
\u6b64\u4e8c\u5982\u5176\u6b21\u7b2c<\/p>\n
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00:00A Note on the Chinese Translation After Venerable Fa-Zun translated the Great Treatise into Chinese, he later revised his translation for the chapters on serenity and made a newer edition. However, back then. his newer edition was not published. It wasn\u2019t until recently that this revised edition was published as part of his collection of writings. Our translation institute has referred to this newer edition along with Master Tsong-kha-pa’s original text in Tibetan, and carried out a very extensive review. So, this time, as we study meditative serenity and insight, the Chinese text we will refer to is the newly reviewed version from our translation institute. In some places, it will differ a little from the Chinese version of the Great Treatise that we have on hand. We will append a reference chart for all Chinese translation changes at the end of each relevant lesson. 01:11 Master Tsong-kha-pa\u2019s Words of Homage Now, we are going to begin! Everyone, please open the Great Treatise to volume III, page 13, where the main text begins. Are you there yet? In the Chinese text, the page begins with the title “The Great Treatise on the Stages of the Path to Enlightenment \u2013 14th fascicle”. After that, there is:The most venerable teachers have great compassion; I bow with respect at their feet. In the Four Interwoven Annotations, Master Nga-wang Rab-ten has an explanation for these words. Let me read it. This part of the Four Interwoven Annotations has not been published, so I only have this draft for the time being. 02:04 Regarding “The most venerable teachers have great compassion; I bow with respect at their feet,” his explanation says:This refers to the many direct and indirect teachers of the most honorable Master [Tsong-kha-pa] himself, who holds this teaching lineage. They include, as said before, the many teachers of the vast-deeds lineage transmitted from the Buddha through Maitreya, Asanga, and so forth; as well as those of the profound-view lineages transmitted through Manjushri, Nagarjuna, Shantideva, and so forth.Master Nga-wang Rab-ten explains that “the most venerable teachers [who] have great compassion”, to whom Master Tsong-kha-pa extends homage, refer to Master Tsong-kha-pa’s own personal teachers and lineage teachers. Here, ” most honorable Master” is Master Nga-wang Rab-ten’s respectful way of addressing Master Tsong-kha-pa himself. “Direct and indirect teachers” refer to his personal teachers and earlier lineage teachers. Of the lineages, one was passed from Shakyamuni Buddha to Maitreya Bodhisattva, then from Maitreya Bodhisattva to Asanga Bodhisattva, and then the later teachers in turn. They are the teachers of the lineage of vast deeds. The Buddha also entrusted a lineage to Manjushri Bodhisattva, who taught it respectively to the bodhisattvas Nagarjuna and Shantideva. They and the lineage teachers following them are the teachers of the lineages of the profound view. [1] 03:23 Then, the Four Interwoven Annotations continues:In particular, the most honorable Master has written:When, through my teacher’s kindness, I saw thisMy mind found a rest at last![2]In reality, our most honorable Master is not separate or different from Protector Manjushri; however, to the common student\u2019s perspective, he still manifested himself as listening to the most profound correct Middle View from Manjushri. Therefore, he bows to him, among other teachers. Let me explain this a little. As it says: in particular, Master Tsong-kha-pa writes in his In Praise of Dependent Origination, “When, through my teacher’s kindness, I saw this, my mind found arest at last!” In reality, Master Tsong-kha-pa and Manjushri Bodhisattva are one and the same, but to the average follower, Master Tsong-kha-pa still manifested himself as learning the most profound true Middle View [of emptiness] from Manjushri Bodhisattva, and it was through Manjushri Bodhisattva’s great kindness that he came to realize emptiness. This is why before writing his chapters on Serenity, he would first pay homage to the teachers of both lineages\u2014the vast and the profound, particularly to Manjushri Bodhisattva. This is the meaning within the words “The most venerable teachers have great compassion; I bow with respect at their feet.” 04:49 Training in the Last Two Perfections, In Particular Then, let us read on. As we continue reading in this version here, look, we find under heading 2″:Training in the last two perfections, in particular, is the way to cultivate meditative serenity and insight because serenity and insight are included under the perfections of meditative stabilization and wisdom respectively.[3]Here, the phrase “In particular” felt a little special to me when I first read it. Do you feel it is special? Where Master Tsong-kha-pa explains the six perfections\u2014generosity, discipline, patience, joyous perseverance, meditative stabilization, and wisdom\u2014he could have simply introduced them one-by-one, in this order. In the Great Treatise, why does he add the phrase “in particular” before the last two perfections? This is to emphasize the uniqueness of the last two perfections. Why emphasize their uniqueness? Again, we can think about this for a while. What are your thoughts? You can have a little discussion. 06:06 To explain this outline a little: “Training […] in particular” means a particular training in the last two perfections, which are the perfection of meditative stabilization and the perfection of wisdom. This refers to the way to cultivate serenity and insight. Cultivating serenity and insight, “respectively”\u2014by their stage-wise order, are included in the perfection of meditative stabilization and the perfection of wisdom. To clarify this a little: In general terms, serenity and insight are also practiced by those outside the Mahayana. Even many non-Buddhists cultivate serenity and insight as well. However, when it comes to the six perfections, only the Buddhas and bodhisattvas possess them. Because of this, what is serenity is not necessarily the perfection of meditative stabilization, and what is insight is not necessarily the perfection of wisdom. So, why does Master Tsong-kha-pa wait all the way until we have reached “training in the last two perfections, in particular” to explain serenity and insight in detail? We can give this a little thought. 07:14 Master Tsong-kha-pa\u2019s Intentions For example, in the path of medium capacity, as he explains the faults of cyclic existence and how to eliminate ignorance, he could have taught serenity and insight there. Why wait until this part? Can you think of any reason for this? What are your reasons? Well, look in the Great Treatise. In what pages would you look to find the reasons? Look at how many pages I am turning\u2014all these pages, and still turning…. Where have I turned to? The beginning! I have turned to the prologue, volume I, page 34, to this very famous statement. I will read it now! Here the teaching that I will explain is how fortunate beings are led to buddhahood by way of the stages of the path to enlightenment that (1) contain the key points of all of the Conquerors’ scriptures, (2) are the pathways forged by two great trailblazers, Nagarjuna and Asanga, (3) are the system for supreme beings progressing to the state of omniscience, and (4) fully comprise all the stages practiced by the three types of persons. 08:36 In the beginning of learning the Great Treatise, this statement really stood out a lot! I wonder if your discussion groups have had some very exciting discussions on this. This statement really stands out, and it is very inspiring. To explain this, it says: This treatise contains the key points of all the Buddhas’ scriptures\u2014not just one or two Buddhas’ teachings, but all the Buddhas’ teachings\u2014their key points. It also completely encompasses the paths taught by the two great trailblazers Nagarjuna and Asanga. Where do these paths lead? They are systems for supreme beings progressing to the state of omniscience. Take note here; it says “supreme beings”. For all three types of persons, it fully comprises all the stages of their practices. Nothing at all has been left out or missed. Thus, through the stages of the path, fortunate beings\u2014beings with virtuous causes and conditions\u2014are guided in their practice toward Buddhahood. Where are these fortunate beings practicing in order to go? To Buddhahood. This is the essence of what this treatise teaches us. Everyone can ponder a little on this paragraph. 10:01 Now, we will look in the Great Treatise again. What page will we turn to now? What page do you want to turn to? I will turn the pages now, to volume I, page 342. On the third line after the outline. It says:If I were explaining here the path of persons of medium capacity alone, I would have to give a lengthy explanation of the three trainings. However, since this is not the case, I will explain the trainings in wisdom (insight) and in mind (meditative serenity) in the section on persons of great capacity and will not elaborate at this point.So, what is this about? This is from the chapters on the path of medium capacity. Specifically, it discusses the path to liberation. It says if Master Tsong-kha-pa were teaching only the path of medium capacity, then he would have to explain the three trainings in detail here\u2014ethical discipline, concentration, and wisdom\u2014in that order. However, “this is not the case.” This is not how it is. Master Tsong-kha-pa does not intend to guide us only to the path of medium capacity, so regarding the practices of meditative concentration (serenity) as well as wisdom (insight), he would wait until the section on persons of great capacity to explain them detail, but not in the section on medium capacity. This is what he means by, “I will explain [\u2026] in the section on persons of great capacity.” Detailed explanations would only be found in the later chapters on serenity and insight. 11:50 As we see, in the Great Treatise, the chapters on serenity and insight fall within the sub-outlines of the particular training in the last two perfections, which divides into these chapters. Yet, what greater outline does this particular training itself fall into? We can look in the Great Treatise. It comes after “how to train in the bodhisattva deeds in general.” So, where is the outline “how to train in the bodhisattva deeds in general”? Can you find it? If you look in the treatise, where is it? If you are looking in the Great Treatise, please turn to volume II, page 113. In volume II, on page 113 under the heading c”:The process of learning the perfections has two parts.Do you see it? Are you there yet? The list starts:1. How to train in the bodhisattva deeds in general[4]2. In particular, how to train in the last two perfections[5]After that: [The first division above] has two parts:1. Training in the perfections that mature the qualities you will have when you become a buddha2. Training in the four ways to gather disciples that help others to matureTo explain this part a little, it is to say that we must first train in general in the six perfections and the four ways to gather disciples, and then train in the last two perfections in particular. Then, in part about the last two perfections, what do we find? Extensive teachings on serenity and insight! So the four ways to gather disciples are taught before serenity and insight. Can you imagine what Master Tsong-kha-pa\u2019s intentions are in doing so? 13:50 [1] There are two profound-view lineages, one passed down from Manjushri Bodhisattva through Nagarjuna Bodhisattva, and another from Manjushri Bodhisattva through Shantideva Bodhisattva. [2] Title and lines quoted from the English translation In Praise of Dependent Origination, by Geshe Thupten Jinpa. “Dependent origination” here has the same meaning as “dependent-arising”. In these quoted lines, “my teacher” refers to Manjushri Bodhisattva, who provided Master Tsong-kha-pa guidance for him to realize the right view of emptiness. [3] The Great Treatise, Vol. III, p. 13. [4] In the Great Treatise, this is the subject for chapters 9 through 15 of volume II. [5] In the Great Treatise, this is the subject of volume III. 00:00\u300e\ub78c\ub9bc\u300f\ubc88\uc5ed \ud310\ubcf8\uc5d0 \ub300\ud55c \uc124\uba85 \uc911\uc5ed\ubcf8 \u300e\ub78c\ub9bc- \uc9c0\uc640 \uad00\u300f\uc5d0 \ub300\ud574\uc11c\ub294 \ubc95\uc874\uc2a4\ub2d8\uaed8\uc11c \uc804\uc5d0 \ubc88\uc5ed\ubcf8\uc744 \uad50\uc815\ud55c \uc801\uc774 \uc788\uc2b5\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \uad50\uc815\ubcf8\uc740 \ucd9c\ud310\uc744 \ud558\uc9c0 \ubabb\ud558\uc600\uace0 \uadfc\ub798\uc5d0 \uc640\uc11c \ucd9c\ud310\ud55c \ubc95\uc874\uc2a4\ub2d8 \ubb38\uc9d1\uc5d0 \uc218\ub85d\ub418\uc5c8\uc2b5\ub2c8\ub2e4. \uc6b0\ub9ac \uc5ed\uacbd\uc6d0 \uc2a4\ub2d8\ub4e4\uaed8\uc11c \uad50\uc815\ubcf8\uc744 \ucc38\uace0\ud558\uace0 \ub3d9\uc2dc\uc5d0 \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uc758 \u300e\ub78c\ub9bc\u300f \uc6d0\ubb38, \uc989 \ud2f0\ubcb3\uc5b4 \uc6d0\ubb38\uc744 \ub300\uc870\ud558\uba74\uc11c \uc0c1\uc138\ud788 \uad50\uc815\ud588\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc774\ubc88\uc5d0 \uc5ed\uacbd\uc6d0\uc758 \uc2a4\ub2d8\ub4e4\uaed8\uc11c \uad50\uc815\ud55c \ud310\ubcf8\uc73c\ub85c \uc9c0\uad00\uc744 \ubc30\uc6b0\uae30\ub85c \ud569\ub2c8\ub2e4. \uc5b4\ub5a4 \uacf3\uc740 \uc9c0\uae08 \uc6b0\ub9ac \uc190\uc5d0 \uc788\ub294 \uc774 \u300e\ub78c\ub9bc\u300f\uacfc \ub2e4\uc18c \ucc28\uc774\uac00 \uc788\uc744 \uc218 \uc788\uc73c\ub2c8 \ub9e4 \uac15\uc758 \uc6d0\ubb38 \ub9c8\uc9c0\ub9c9\uc5d0 \uad50\uc815\ud55c \ub300\uc870\ud45c\ub97c \ucca8\ubd80\ud574 \ub458 \uac83\uc785\ub2c8\ub2e4. 01:11 \ub300\uc790\ube44\ub97c \uac16\ucd94\uc2e0 \uc9c0\uc874, \uc131\uc790\ub4e4\uc758 \ubc1c \uc544\ub798\uc5d0 \uc9c0\uc2ec \uc874\uacbd\uc73c\ub85c \uc808\uc744 \uc62c\ub9bd\ub2c8\ub2e4. \uadf8\ub7fc \uc2dc\uc791\ud569\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \u300e\ub78c\ub9bc\u300f613\ud398\uc774\uc9c0\ub97c \ubcf4\uc138\uc694. 613\ud398\uc774\uc9c0. \ubcf4\uc168\ub098\uc694? \ub450\ubc88\uc9f8\uc904\uc785\ub2c8\ub2e4. \uc5ec\uae30 \ubcf4\uc2dc\uba74 \uccab\ubc88\uc9f8 \uc904\uc740 “\uc9c0\uc640 \uad00” \ub2e4\uc74c\uc740 “\ub300\uc790\ube44\ub97c \uac16\ucd94\uc2e0 \uc9c0\uc874, \uc131\uc790\ub4e4\uc758 \ubc1c \uc544\ub798\uc5d0 \uc9c0\uc2ec \uc874\uacbd\uc73c\ub85c \uc808\uc744 \uc62c\ub9bd\ub2c8\ub2e4.”\uc785\ub2c8\ub2e4. \u300e\uc0ac\uac00\ud569\uc8fc\u300f\ub97c \ubcf4\uba74 \uc544\uc655\ub300\uc0ac\ub2d8\uaed8\uc11c \uc774 \ub2e8\ub77d\uc5d0 \ub300\ud55c \uc124\uba85\uc774 \uc788\uc2b5\ub2c8\ub2e4. \uc81c\uac00 \uc77d\uc5b4 \ub4dc\ub9ac\uaca0\uc2b5\ub2c8\ub2e4. \u300e\uc0ac\uac00\ud569\uc8fc\u300f\ub294 \uc544\uc9c1 \ucd9c\ud310\ud558\uc9c0 \uc54a\uc558\uae30\uc5d0 \uc81c \uc190\uc5d0 \uc774\ub807\uac8c \uc6d0\uace0\ubfd0\uc785\ub2c8\ub2e4. 02:04 “\ub300\uc790\ube44\ub97c \uac16\ucd94\uc2e0 \uc9c0\uc874, \uc131\uc790\ub4e4\uc758 \ubc1c \uc544\ub798\uc5d0 \uc9c0\uc2ec \uc874\uacbd\uc73c\ub85c \uc808\uc744 \uc62c\ub9bd\ub2c8\ub2e4.”\uc5d0 \ub300\ud55c \uc124\uba85\uc740 “\uc774 \ubc95\uc758 \uc804\uc2b9\uc778 \uc81c\ub77c\ub9c8 \uc790\uc2e0\uc758 \uc9c1\uc811 \uac04\uc811\uc758 \uc0c1\uc0ac(\u4e0a\u5e2b)\ub2d8\ub4e4\uc774\ub2e4. \uc774\ub294 \uc55e\uc11c \ub9d0\ud55c \uac83\ucc98\ub7fc \ub2a5\uc778(\u80fd\u4ec1)\ubd80\ud130 \ubbf8\ub975, \ubb34\ucc29 \ub4f1 \uad11\ud589\uc804\uc2b9\uacfc \ubb38\uc218, \uc6a9\uc218, \uc801\ucc9c \ub4f1 \uc2ec\uacac\uc804\uc2b9\uc758 \uc0c1\uc0ac(\u4e0a\u5e2b)\ub4e4\uacfc” \uc774 \ub2e8\ub77d\uc5d0 \ub300\ud574 \uc544\uc655\ub300\uc0ac\ub2d8\uc758 \uc124\uba85\uc740 \uc774\uacf3\uc5d0\uc11c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \uc608\uacbd\ud558\ub294 “\ub300\uc790\ube44\ub97c \uac16\ucd94\uc2e0 \uc9c0\uc874, \uc131\uc790\ub4e4”\uc774\ub780, \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8 \uc790\uc2e0\uc758 \uc9c1\uc811\uc801\uc778 \uc0c1\uc0ac\uc640 \uc804\uc2b9\uc0c1\uc0ac(\u50b3\u627f\u4e0a\u5e2b)\uc785\ub2c8\ub2e4. \uc774\uacf3\uc5d0\uc11c “\uc81c\ub77c\ub9c8”\ub780 \uc544\uc655\ub300\uc0ac\ub2d8\uaed8\uc11c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uc5d0 \ub300\ud55c \uc874\uce6d\uc785\ub2c8\ub2e4. \uc989 \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uc785\ub2c8\ub2e4. “\uc9c1\uc811 \uac04\uc811\uc758 \uc0c1\uc0ac\ub2d8\ub4e4”\uc774\ub780 \uc9c1\uc811\uc801\uc778 \uc0c1\uc0ac\ub2d8\uacfc \uc804\uc2b9\uc0c1\uc0ac\uc785\ub2c8\ub2e4. \uc11d\uac00\ubaa8\ub2c8\ubd80\ucc98\ub2d8\uaed8\uc11c \ubbf8\ub975\ubcf4\uc0b4\uc5d0\uac8c \uc804\ud558\uace0, \ubbf8\ub975\ubcf4\uc0b4\ub2d8\uc774 \ubb34\ucc29\ubcf4\uc0b4 \ub4f1 \uc870\uc0ac\ub2d8\ub4e4\uc5d0\uac8c \uc804\ud558\uc5ec \ucc28\ucc28 \uc804\ud574 \ub0b4\ub824\uc624\ub294 \uac83\uc774 \uad11\ud589\ud30c\uc758 \uc870\uc0ac\ub2d8\ub4e4\uc785\ub2c8\ub2e4. \ub610\ud55c. \ubd80\ucc98\ub2d8\uaed8\uc11c \ubb38\uc218\ubcf4\uc0b4\uc5d0\uac8c \uc804\ud558\uace0 \ubb38\uc218\ubcf4\uc0b4\uaed8\uc11c \uc6a9\uc218\ubcf4\uc0b4, \uc801\ucc9c\ubcf4\uc0b4\uc5d0\uac8c \uc804\ud558\uace0. \uc774\ub807\uac8c \ucc28\ucc28 \uc804\ud574 \ub0b4\ub824\uc628 \uac83\uc774 \uc2ec\uacac\ud30c\uc758 \uc870\uc0ac\ub2d8\ub4e4\uc785\ub2c8\ub2e4. 03:23 \uc774\uc5b4\uc11c, \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c “\ud2b9\ud788 \uc81c\ub77c\ub9c8\uaed8\uc11c \u2018\ub77c\ub9c8\uc758 \uc740\ud61c\ub85c \ubcf4\uac8c \ub410\uc744 \ub54c \ub098\uc758 \ub9c8\uc74c\uc774 \uc548\uc2dd(\u5b89\u606f)\uc744 \uc5bb\uac8c \ub418\uc5c8\ub2e4.\u2019 \ub77c\uace0 \ub9d0\ud588\uc2b5\ub2c8\ub2e4. \uc774 \ub9d0\uc758 \uc758\ubbf8\ub294 \uc81c\ub77c\ub9c8\uc640 \ubb38\uc218\ub294 \ubb34\uc774\ubb34\ubcc4(\u7121\u4e8c\u7121\u5225)\ud558\uc9c0\ub9cc \uacf5\ud1b5\uc801\uc778 \ud654\uae30(\u5316\u6a5f)\ubc29\uba74\uc5d0\uc11c \ubcf4\uba74 \uc2ec\uc624\ud55c \uc911\uad00\uc758 \uacac\ud574\ub294 \ubb38\uc218\ud638\uc8fc\ub85c\ubd80\ud130 \uc9c1\uc811 \ub4e4\uc74c\uc744 \uc2dc\ud604(\u793a\u73fe)\ud588\uae30\uc5d0 \uadf8\ub4e4\uc5d0\uac8c \uc608\uacbd\ud558\ub294 \uac83\uc774\ub2e4.”\ub77c\uace0 \ud574\uc11d\ud588\uc2b5\ub2c8\ub2e4. \uc774 \ub2e8\ub77d\uc744 \uc124\uba85\ud558\uaca0\uc2b5\ub2c8\ub2e4. \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \uc9c0\uc73c\uc2e0 \u300e\uc5f0\uae30\ucc2c(\u7de3\u8d77\u8b9a)\u300f\uc5d0\uc11c “\ub77c\ub9c8\uc758 \uc740\ud61c\ub85c \ubcf4\uac8c \ub410\uc744 \ub54c \ub098\uc758 \ub9c8\uc74c\uc774 \uc548\uc2dd\uc744 \uc5bb\uac8c \ub418\uc5c8\ub2e4.”\ub77c\uace0 \ud588\uc2b5\ub2c8\ub2e4. \uc774\uac83\uc740 \uc2e4\uc9c8\uc801\uc73c\ub85c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uc740 \uc9c0\uc874 \ubb38\uc218\uc640 \ubb34\uc774\ubb34\ubcc4(\u7121\u4e8c\u7121\u5225) \ud558\uc9c0\ub9cc \uacf5\ud1b5\uc801\uc778 \ud654\uae30 \uc55e\uc5d0\uc11c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \ubb38\uc218\ubcf4\uc0b4\ub85c\ubd80\ud130 \uc2ec\uc624\ud55c \uc911\uad00 \uc815\uacac\uc744 \ub4e3\ub294 \ubaa8\uc2b5\uc744 \uc2dc\ud604\uc744 \ud588\uae30\uc5d0. \ubb38\uc218\ubcf4\uc0b4\uc758 \ud070 \uc740\ud61c\ub85c \uacf5\uc131\uc744 \uc99d\ub4dd\ud588\ub2e4\ub294 \ub73b\uc785\ub2c8\ub2e4. \uadf8\ub798\uc11c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \uc0ac\ub9c8\ud0c0 \uc7a5(\u7ae0)\uc744 \uc4f0\uc2e4 \ub54c \uba3c\uc800 \uad11\ud589\ud30c\uc640 \uc2ec\uacac\ud30c\uc758 \uc870\uc0ac\ub2d8\ub4e4\uc5d0\uac8c \uc608\uacbd\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \ud2b9\ud788 \ubb38\uc218\ubcf4\uc0b4\uc5d0\uac8c \uc608\uacbd\ud55c \uac83\uc785\ub2c8\ub2e4. \uc774\uac83\uc774 \ubc14\ub85c “\ub300\uc790\ube44\ub97c \uac16\ucd94\uc2e0 \uc9c0\uc874, \uc131\uc790\ub4e4\uc758 \ubc1c \uc544\ub798\uc5d0 \uc9c0\uc2ec \uc874\uacbd\uc73c\ub85c \uc808\uc744 \uc62c\ub9bd\ub2c8\ub2e4.” \uc758 \ub73b\uc785\ub2c8\ub2e4. 04:49 ‘\ud2b9\ubcc4\ud788(\u5225\u5b78)’ \ub9c8\uc9c0\ub9c9 \ub450 \uac00\uc9c0 \ubc14\ub77c\ubc00\uc5d0 \ub300\ud55c \uacf5\ubd80 \ub2e4\uc74c \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \uacc4\uc18d \ubcf4\uc138\uc694. \uc804 \uc774 \ud310\ubcf8\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \ubcf4\uc138\uc694. “\ub450\ubc88\uc9f8, \ud2b9\ubcc4\ud788(\u5225\u5b78) \ub9c8\uc9c0\ub9c9 \ub450 \uac00\uc9c0 \ubc14\ub77c\ubc00\uc5d0 \ub300\ud55c \uacf5\ubd80\ub294 \uc9c0\uc640 \uad00\uc744 \uc218\ud589\ud558\ub294 \ubc29\ubc95\uc5d0 \uad00\ud55c \uac83\uc774\uace0 \uc774 \ub450 \uac00\uc9c0\ub294 \uc21c\uc11c\uc5d0 \ub530\ub77c \uc120\uc815\uacfc \uc9c0\ud61c\ubc14\ub77c\ubc00\ub85c \uadc0\uacb0\ub418\ub294 \uae4c\ub2ed\uc774\ub2e4.” \uc5ec\uae30 “\ub450\ubc88\uc9f8, \ud2b9\ubcc4\ud788(\u5225\u5b78)”\uc5d0 \u2018\ubcc4(\u5225)\u2019\uc774\ub780 \uae00\uc744 \uc81c\uac00 \ucc98\uc74c \uc774 \uae00\uc790\ub97c \ubd24\uc744 \ub54c \ud2b9\ubcc4\ud558\ub2e4\ub294 \uc0dd\uac01\uc774 \ub4e4\uc5c8\uc2b5\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84\uc740 \ud2b9\ubcc4\ud558\ub2e4\uace0 \uc0dd\uac01\ub418\uc9c0 \uc54a\ub098\uc694? \uc608\ub97c \ub4e4\uc5b4\uc11c \uc721\ubc14\ub77c\ubc00–\ubcf4\uc2dc, \uc9c0\uacc4, \uc778\uc695, \uc815\uc9c4, \uc120\uc815, \uc9c0\ud61c. \ud558\ub098\ud558\ub098 \uc774\ub807\uac8c \ub098\uac00\uba74 \ub418\ub294\ub370 \uc65c \u300e\ub78c\ub9bc\u300f\uc5d0\uc11c \ub4a4\uc5d0 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\uadf8\ub7ec\ubbc0\ub85c \uc0ac\ub9c8\ud0c0\ub77c\uace0 \ud574\uc11c \ubc18\ub4dc\uc2dc \uc120\uc815\ubc14\ub77c\ubc00\uc774 \uc544\ub2c8\uace0, \uc704\ube60\uc0ac\ub098\ub77c\uace0 \ud574\uc11c \ubc18\ub4dc\uc2dc \ubc18\uc57c\ubc14\ub77c\ubc00\uc774 \uc544\ub2d9\ub2c8\ub2e4. 07:00 \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \uc0c1\uc0ac\ub3c4 \ub4a4\uc5d0\uc11c \ub113\uac8c \uc9c0\uad00\uc744 \uc124\ud55c \ub73b(\u5fc3\u610f) \uadf8\ub807\ub2e4\uba74 \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \uc65c “\ud2b9\ubcc4\ud788(\u5225\u5b78) \ub9c8\uc9c0\ub9c9 \ub450 \uac00\uc9c0 \ubc14\ub77c\ubc00\uc5d0 \ub300\ud55c \uacf5\ubd80”\uc5d0\uc11c \ub113\uac8c \uc9c0\uad00\uc744 \uc124\uba85\ud55c \uac83\uc77c\uae4c\uc694? \uc5ec\ub7ec\ubd84 \uc0dd\uac01\ud574\ubcf4\uc138\uc694. \uc608\ub97c \ub4e4\uc5b4 \uc911\uc0ac\ubd80 \ub54c \uc724\ud68c\uc758 \uacfc\ud658(\u904e\u60a3)\uc5d0 \ub300\ud574\uc11c \uc124\uba85\ud558\uace0 \uc5b4\ub5bb\uac8c \ubb34\uba85\uc744 \uc18c\uba78\ud558\ub294 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\uc720\uba85\ud55c \ub9d0\uc774\uc9c0\uc694. \uc77d\uc2b5\ub2c8\ub2e4. “\uc5ec\uae30\uc5d0 \ubd80\ucc98\ub2d8\uc758 \ubaa8\ub4e0 \ub9d0\uc500\uc5d0 \ub300\ud55c \uc694\uc758\uac00 \ucd1d\uad04\ub418\uc5b4 \uc788\ub2e4. \ub300\ucc28\uada4(\u5927\u8eca\u8ecc) \uc6a9\uc218\uc640 \ubb34\ucc29 \ub450\ubd84\uc758 \ubc95 \ub2e8\uacc4\uc640, \uc77c\uccb4\uc885\uc9c0\uc758 \uacbd\uc9c0\uc5d0 \uc774\ub974\ub294 \uc218\uc2b9\ud55c \uc0ac\ubd80\uc758 \uaddc\ubc94\uacfc, \uc0bc\uc0ac\uc5d0 \ub9de\ub294 \ubaa8\ub4e0 \uc218\ud589\uc21c\uc21c\uc11c\ub97c \ube60\uc9d0\uc5c6\uc774 \ubaa8\uc544 \ub450\uc5c8\ub2e4. \uae68\ub2ec\uc74c\uc744 \uc5bb\ub294 \uae38\uc758 \ub2e8\uacc4\uc801\uc778 \ubc29\ubc95\uc744 \ud1b5\ud558\uc5ec \uc778\uc5f0 \uc788\ub294 \uc790\ub97c \ubd88\uc9c0\uc5d0 \uc774\ub974\uac8c \ud558\ub294 \ub3c4\ub9ac\ub97c \uc5ec\uae30\uc5d0 \ubaa8\ub450 \uc124\uba85\ud558\ub824\uace0 \ud55c\ub2e4.” 08:36 \u300e\ub78c\ub9bc\u300f\uc744 \ubc30\uc6b8 \ub54c \uc774 \ub2e8\ub77d\uc774 \ub9e4\uc6b0 \ub208\uc5d0 \ub6f0\uc5c8\uc2b5\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \ub78c\ub9bc\ubc18\uc5d0\uc11c \uc774 \ub2e8\ub77d\uc5d0 \ub300\ud574 \uc5f4\ub82c\ud558\uac8c \ud1a0\ub860\ud55c \uc801\uc774 \uc788\ub294\uc9c0\uc694? \uc774 \ub2e8\ub77d\uc740 \ub9e4\uc6b0 \ub208\uc5d0 \ub744\uace0 \ub9c8\uc74c\uc744 \ubd84\ubc1c\uc2dc\ud0a4\ub294 \ub2e8\ub77d\uc785\ub2c8\ub2e4. \uc124\uba85\uc744 \uc880 \ud558\uc790\uba74. \uc774 \ub17c\uc11c\uc5d0\uc11c \ubaa8\ub4e0 \ubd80\ucc98\ub2d8\uc758 \ub9d0\uc500\uc758 \uc694\uc758\ub97c \ucd1d\uad04\ud55c \uac83\uc785\ub2c8\ub2e4. \uc8fc\uc758\ud558\uc138\uc694! \ubd80\ucc98\ub2d8 \ud55c \ub450 \ubd84\uc774 \uc544\ub2c8\ub77c \ubaa8\ub4e0 \ubd80\ucc98\ub2d8\uc758 \ub9d0\uc500\uc758 \uc694\uc758\uc785\ub2c8\ub2e4. \uadf8\ub9ac\uace0 \uc6a9\uc218\uc640 \ubb34\ucc29 \ub450 \ub300\ucc28\uadc0\uc0ac(\u5927\u8eca\u8ecc\u5e2b)\uaed8\uc11c \ub9d0\uc500\ud558\uc2e0 \uada4\ub3c4\ub97c \uc644\uc804\ud558\uac8c \ud3ec\ud568\ud558\uc5ec \uc5b4\ub514\ub85c \uac00\ub098\uc694? \uc77c\uccb4\uc885\uc9c0\uc758 \uc218\uc2b9\ud55c \uc0ac\ubd80(\u58eb\u592b)\uc758 \ubc95\uce59\uc73c\ub85c \uac11\ub2c8\ub2e4. \uc8fc\uc758\ud558\uc138\uc694! \uc218\uc2b9\ud55c \uc0ac\ubd80(\u58eb\u592b), \uc138\uac00\uc9c0 \uc0ac\ubd80, \uc138\uac00\uc9c0 \uc0ac\ubd80\uc758 \ubaa8\ub4e0 \ud589\ub3d9\uc758 \uc808\ucc28\uac00 \ubaa8\uc790\ub78c\uacfc \ube60\uc9d0\uc774 \ud558\ub098\ub3c4 \uc5c6\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \ubcf4\ub9ac\ub3c4\ucc28\uc81c\ub97c \ud1b5\ud574\uc11c \uc120\uadfc \uc778\uc5f0\uc774 \uc788\ub294 \uc790\ub97c \uc778\ub3c4\ud558\ub294 “\uc120\uadfc \uc778\uc5f0\uc774 \uc788\ub294 \uc790” \ubd88\uc9c0(\u4f5b\u5730)\ub85c \uac00\ub294 \uc218\ud589\uc758 \ub3c4\ub9ac. \uc120\uadfc \uc778\uc5f0\uc774 \uc788\ub294 \uc790\ub4e4\uc774 \uc218\ud589\ud558\uc5ec \uc5b4\ub514\ub85c \uac00\ub294\uac00\uc694? \ubd88\uc9c0\ub85c \uac00\ub294 \uac83\uc785\ub2c8\ub2e4. \uc774\uac83\uc774 \uc774 \ub17c\uc11c\uc5d0\uc11c \uc124\uba85\ud558\ub824\ub294 \ubc95\uc785\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \uc774 \ub2e8\ub77d\uc744 \uae4a\uc774 \uc0dd\uac01\ud574 \ubcf4\uc2dc\uae30 \ubc14\ub78d\ub2c8\ub2e4. 10:01 \ub2e4\uc74c \u300e\ub78c\ub9bc\u300f\uc744 \ubcf4\uc138\uc694. \uba87\ucabd\uc778\uac00\uc694? \uc5ec\ub7ec\ubd84 \uc5b4\ub514\ub97c \ubcfc \uc0dd\uac01\uc785\ub2c8\uae4c? \uc2dc\uc791\ud569\ub2c8\ub2e4. 10:13 \uc5ec\ub7ec\ubd84 \u300e\ub78c\ub9bc\u300f359\ud398\uc774\uc9c0 \ub458\uc9f8 \uc904. 359\ud398\uc774\uc9c0 \ub458\uc9f8 \uc904\uc744 \ubcf4\uc138\uc694. \uc5ec\uae30 “\uc5ec\uae30\uc11c \uc77c\ubc18\uc801\uc778 \uc911\uc0ac\ub3c4\ub97c \uc774\ub04c\ub824\uba74 \uc0bc\ud559\uc758 \uc778\ub3c4 \ubc29\uc2dd\uc774 \ub110\ub9ac \ud544\uc694\ud558\uc9c0\ub9cc, \uc544\ub2c8\uae30 \ub54c\ubb38\uc5d0. \uc9c0\ud61c\uc758 \uad00\uacfc \uc2ec\ud559\uc758 \uc9c0\ub97c \uc77c\uae68\uc6b0\ub294 \ubc29\uc2dd\uc740 \uc0c1\uc0ac\ub3c4 \uc18c\uac1c \uc2dc \ub113\uac8c \ub2e4\ub8e8\uc5b4\uc57c \ud558\ubbc0\ub85c 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\uc815\ud559\uc744 \ub2e6\uc740 \uc0ac\ub9c8\ud0c0\uc640 \ud61c\ud559\uc744 \ub2e6\uc740 \uc704\ube60\uc0ac\ub098 \ubd80\ubd84\uc740 \uc0c1\uc0ac\ub3c4 \ub54c \ub113\uac8c \uc0c1\uc138\ud558\uac8c \uc124\uba85\ud560 \uac83\uc774\uae30 \ub54c\ubb38\uc5d0 \uc911\uc0ac\ub3c4\uc5d0\uc11c \uc0c1\uc138\ud788 \uc124\uba85\ud558\uc9c0 \uc54a\ub294 \uac83\uc785\ub2c8\ub2e4. \uc5ec\uae30 “\uc0c1\uc0ac\ub3c4 \uc18c\uac1c \uc2dc \ub113\uac8c \ub2e4\ub8e8\uc5b4\uc57c \ud558\ubbc0\ub85c”\ub780 \ub4a4\uc5d0 \uc9c0\uad00\uc758 \uc7a5\uc5d0\uc11c \uc0c1\uc138\ud788 \uc124\uba85\ud55c\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. 11:50 \uadf8\ub7fc \u300e\ub78c\ub9bc\u300f\uc0ac\ub9c8\ud0c0\uc640 \uc704\ube60\uc0ac\ub098 \uc7a5\uc740 “\ud2b9\ubcc4\ud788(\u5225\u5b78) \ub9c8\uc9c0\ub9c9 \ub450 \uac00\uc9c0 \ubc14\ub77c\ubc00\uc5d0 \ub300\ud55c \uacf5\ubd80” \uacfc\ud310(\u79d1\u5224)\uc5d0\uc11c \ub098\ub204\uc5b4\uc9c4 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc “\ud2b9\ubcc4\ud788 \ub9c8\uc9c0\ub9c9 \ub450 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\ud589\uc744 \ubc30\uc6b0\ub294 \ub3c4\ub9ac\uc640 \ud2b9\ubcc4\ud788 \ub9c8\uc9c0\ub9c9 \ub450 \uac00\uc9c0 \ubc14\ub77c\ubc00\uc5d0 \ub300\ud55c \uacf5\ubd80 \ub3c4\ub9ac\ub2e4.” \ub2e4\uc74c\uc740 “\uccab\uc9f8 \ub0b4\uc6a9\uc5d0\ub294 \ub450 \uac00\uc9c0\uac00 \uc788\ub2e4. \uc790\uc2e0\uc758 \ubd88\ubc95\uc744 \uc131\uc219\uc2dc\ud0a4\uae30 \uc704\ud558\uc5ec \ubc14\ub77c\ubc00\uc744 \ud559\uc2b5\ud558\ub294 \uac83\uacfc, \ub0a8\uc758 \uc0c1\uc18d\uc744 \uc131\uc219\uc2dc\ud0a4\uae30 \uc704\ud558\uc5ec \uc0ac\uc12d\ubc95\uc744 \ud559\uc2b5\ud558\ub294 \uac83\uc774\ub2e4.” \uc774 \ub2e8\ub77d \uc124\uba85\uc744 \uc880 \ud558\uc790\uba74. \uba3c\uc800 \ucd1d\uccb4\uc801\uc73c\ub85c \uc721\ub3c4\uc640 \uc0ac\uc12d\ubc95\uc744 \ubc30\uc6cc\uc57c \ud558\uace0 \ub2e4\uc74c\uc5d0 \ud2b9\ubcc4\ud788 \ub9c8\uc9c0\ub9c9 \ub450 \uac00\uc9c0 \ubc14\ub77c\ubc00\uc744 \ubc30\uc6cc\uc57c \ud569\ub2c8\ub2e4. \ub4a4\uc5d0 \ub450 \uac00\uc9c0 \ubc14\ub77c\ubc00\uc744 \uc124\uba85\ud560 \ub54c 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00:00
\nEine Anmerkung zur chinesischen \u00dcbersetzung
\n\u00dcber \u201eShamatha\u201c nachdem der Ehrw\u00fcrdige Fa-Zun die Lamrim Chenmo ins Chinesische \u00fcbersetzt hatte, \u00fcberarbeitete er sp\u00e4ter seine \u00dcbersetzung und machte eine neuere Ausgabe. Aber diese neuere Ausgabe wurde nicht ver\u00f6ffentlicht. Erst vor kurzem wurde diese \u00fcberarbeitete Ausgabe als Teil seiner Sammlung von Schriften ver\u00f6ffentlicht. Unser \u00dcbersetzungsinstitut hat diese neuere Ausgabe zusammen mit dem Originaltext von Meister Tsongkhapas d.h. Lamrim Chenmo in tibetischer Sprache herangezogen und eine sehr umfangreiche \u00dcberpr\u00fcfung durchgef\u00fchrt. Also wenn wir uns dieses Mal mit Stilles Verweilen und Besondere Einsicht besch\u00e4ftigen beziehen wir uns auf die neu \u00fcberpr\u00fcfte chinesische Version unseres \u00dcbersetzungsinstituts. An einigen Stellen wird sie sich von der chinesischen Version der Lamrim Chenmo, die wir zur Hand haben ein wenig unterscheiden. Wir werden am Ende jeder relevanten Lektion f\u00fcr alle \u00c4nderungen der chinesischen \u00dcbersetzung eine Referenztabelle anh\u00e4ngen. 01:11
\nDie ehrw\u00fcrdigsten Lehrer haben gro\u00dfes Mitgef\u00fchl; ich verbeuge mich mit Respekt vor ihren F\u00fc\u00dfen.
\nLassen Sie uns nun beginnen! Bitte schlagen Sie alle die Lamrim Chenmo auf Seite 336. Haben Sie Seite 336 schon aufgeschlagen? Bitte schauen Sie sich an Zeile 2 die Seite mit der \u00dcberschrift Gro\u00dfe Darlegung der Stufen des Pfades (Lamrim Chenmo) – 14. Faszikel an. Danach steht: \u201eDie ehrw\u00fcrdigsten Lehrer haben gro\u00dfes Mitgef\u00fchl; ich verbeuge mich mit Respekt vor ihren F\u00fc\u00dfen.\u201c In den Vier verflochtenen Anmerkungen hat Meister Nga-wang Rab-ten f\u00fcr diese Worte eine Erkl\u00e4rung. Lassen Sie mich sie vorlesen. Dieser Teil der Vier verflochtenen Anmerkungen ist nicht ver\u00f6ffentlicht worden, daher habe ich vorerst nur diesen Entwurf. 02:04
\nBez\u00fcglich \u201eDie ehrw\u00fcrdigsten Lehrer haben gro\u00dfes Mitgef\u00fchl; ich verbeuge mich mit Respekt vor ihren F\u00fc\u00dfen\u201c lautet seine Erkl\u00e4rung. \u201eDies bezieht sich auf die vielen direkten und indirekten Lehrer des h\u00f6chst ehrw\u00fcrdigen Meisters selbst, der diese Lehrlinie innehat. Dazu geh\u00f6ren wie gesagt die vielen Lehrer der Linie der gro\u00dfen Taten, die vom Buddha durch Maitreya. Asanga und so weiter \u00fcberliefert wurden, sowie die Lehrer der Linie der tiefgr\u00fcndigen Ansichten, die durch Manjushri, Nagarjuna Shantideva und so weiter \u00fcberliefert wurden.\u201c Meister Nga-wang Rab-ten erkl\u00e4rt dass mit den \u201eehrw\u00fcrdigsten Lehrern, die gro\u00dfes Mitgef\u00fchl haben\u201c, denen Meister Tsongkhapa seine Ehrerbietung erweist, Meister Tsongkhapas eigene pers\u00f6nliche Lehrer und Linienlehrer gemeint sind. Hier ist \u201eehrw\u00fcrdigster Meister\u201c die respektvolle Art von Meister Nga-wang Rab-ten Meister Tsong-kha-pa selbst anzusprechen. \u201eDirekte und indirekte Lehrer\u201c beziehen sich auf seine pers\u00f6nlichen Lehrer und fr\u00fchere Linienlehrer. Von den Linien wurde eine von Shakyamuni Buddha an Maitreya Bodhisattva weitergegeben dann von Maitreya Bodhisattva weitergegeben an Asanga Bodhisattva und dann die sp\u00e4teren Lehrer der Reihe nach. Sie sind die Lehrer der \u00dcberlieferungslinie der gro\u00dfen Taten. Der Buddha vertraute auch Manjushri Bodhisattva eine \u00dcberlieferungslinie an der sie dann jeweils an die Bodhisattvas Nagarjuna und Shantideva weitergab. Sie und die ihnen folgenden Linienlehrer sind die Lehrer der \u00dcberlieferungslinie der tiefgr\u00fcndigen Sichtweise. 03:23
\nAls n\u00e4chstes geht es mit den Vier verflochtenen Anmerkungen weiter. \u201eIm Besonderen hat der h\u00f6chst ehrenwerte Meister geschrieben: \u201aAls ich dies durch die G\u00fcte meines Lehrers sah, fand mein Geist endlich Ruhe!\u2018 In Wirklichkeit ist unser h\u00f6chst ehrenwerter Meister ein und dasselbe wie Besch\u00fctzer Manjushri, aber aus der Sicht des gew\u00f6hnlichen Sch\u00fclers hat er sich dennoch als H\u00f6rer der tiefgr\u00fcndigen korrekten Sicht des Mittelwegs von Manjushri manifestiert. Deshalb verbeugt er sich vor ihm, neben anderen Lehrern.\u201c Lassen Sie mich dies ein wenig erkl\u00e4ren. Wie es hei\u00dft: Insbesondere schreibt Meister Tsongkhapa in seinem Lob der Abh\u00e4ngiges Entstehen: \u201eAls ich dies durch die G\u00fcte meines Lehrers sah fand mein Geist endlich Ruhe!\u201c In Wirklichkeit sind Meister Tsongkhapa und Manjushri Bodhisattva ein und dasselbe aber f\u00fcr den durchschnittlichen Anh\u00e4nger stellte sich Meister Tsongkhapa immer noch so dar als ob er von Manjushri Bodhisattva die tiefgr\u00fcndige wahre Sicht des Mittelwegs gelernt h\u00e4tte und es war durch Manjushri Bodhisattvas gro\u00dfe G\u00fcte dass er zur Erkenntnis der Leerheit kam. Das ist der Grund warum er, bevor er seine Kapitel \u00fcber die Shamatha (Stilles Verweilen) schrieb, zuerst den Lehrern beider Linien der weiten und der tiefgr\u00fcndigen huldigte insbesondere dem Manjushri Bodhisattva. Das ist die Bedeutung, die in den Worten steckt: \u201eDie ehrw\u00fcrdigsten Lehrer haben gro\u00dfes Mitgef\u00fchl ich verbeuge mich mit Respekt vor ihren F\u00fc\u00dfen.\u201c 04:49
\n\u00dcbung in den letzten beiden P\u0101ramit\u0101 (Vollkommenheiten), im Besonderen
\nDann lassen Sie uns weiterlesen. Wenn wir in dieser Version hier weiterlesen sehen Sie \u201edie 2. \u00dcberschrift \u2013 die besonderen Grunds\u00e4tze in den letzten zwei Vollkommenheiten ist insbesondere der Weg, Shamathaund Vipassana (Besondere Einsicht) zu kultivieren weil Shamatha und Vipassana unter den Vollkommenheiten der meditativen Stabilisierung bzw. Weisheit enthalten sind.\u201c Hier fand ich die Phrase \u201eim Besonderen\u201c etwas au\u00dfergew\u00f6hnlich als ich ihn zum ersten Mal las fand ich sie au\u00dfergew\u00f6hnlich. Haben Sie das Gef\u00fchl, dass er au\u00dfergew\u00f6hnlich ist? An der Stelle, an der Meister Tsongkhapa die sechs Vollkommenheiten erkl\u00e4rt: Feigebigkeit, ethische Disziplin, Geduld, Tatkraft, meditative Stabilisierung und Weisheit h\u00e4tte er sie auch einfach einzeln in dieser Reihenfolge vorstellen k\u00f6nnen. Warum f\u00fcgt er in der Lamrim Chenmo vor den letzten zwei Vollkommenheiten die Formulierung \u201eim Besonderen\u201c hinzu? Damit will er die Einzigartigkeit der letzten beiden Vollkommeneiten betonen. Warum sollte man ihre Einzigartigkeit betonen? Auch hier\u00fcber k\u00f6nnen wir eine Weile nachdenken. Was denken Sie? Sie k\u00f6nnen eine kleine Diskussion f\u00fchren. 06:06
\nUm diese Gliederung ein wenig zu erkl\u00e4ren: \u201edie besonderen Grunds\u00e4tze\u201c bedeutet, dass man sich in den letzten zwei Vollkommenheiten insbesondere schulen soll. Das hei\u00dft, man soll sich insbesondere die Vollkommenheit der meditativen Stabilisierung und die Vollkommenheit der Weisheit schulen soll. Dies bezieht sich auf den Weg, Shamatha und Vipassana zu kultivieren. Die Kultivierung von Shamatha und Vipassana sind \u201ejeweils\u201c ihrer Reihenfolge nach ihrer stufenweisen Reihenfolge nach in der Vollkommenheit der meditativen Stabilisierung und der Vollkommenheit der Weisheit enthalten. Um dies ein wenig zu verdeutlichen. Im Allgemeinen werden Shamatha und Vipassana auch von denjenigen praktiziert, die nicht dem Mahayana angeh\u00f6ren. Selbst viele Nicht-Buddhisten kultivieren ebenfalls Shamatha und Vipassana. Wenn es jedoch um die sechs Vollkommenheiten geht, nur die Buddhas und Bodhisattvas besitzen sie. Deshalb ist das was Shamatha ist nicht unbedingt die Vollkommenheit der meditativen Stabilisierung und das, was Vipassana ist, nicht unbedingt die Vollkommenheit der Weisheit. 07:00
\nDie Absichten von Meister Tsongkhapa \u00fcber die Lehre von Shamatha und Vipassana gesprochen f\u00fcr die Personen mit gro\u00dfer Kapazit\u00e4t
\nWarum wartet Meister Tsongkhapa also so lange bis wir die \u201ebesonderen Grunds\u00e4tze in den letzten zwei Vollkommenheiten\u201c erreicht haben um Stilles Verweilen und Besondere Einsicht im Detail zu erkl\u00e4ren? Wir k\u00f6nnen dar\u00fcber ein wenig nachdenken. Zum Beispiel h\u00e4tte er im Pfad der mittleren Kapazit\u00e4t wenn er die Fehler der zyklischen Existenz erkl\u00e4rt und wie man Unwissenheit beseitigt. Er k\u00f6nnte ja doch Stilles Verweilen und Besondere Einsicht gleichzeitig lehren. Warum bis zu diesem Teil warten? K\u00f6nnen Sie sich einen Grund daf\u00fcr vorstellen? Was ist der Grund? Was sind Ihre Gr\u00fcnde? Schauen Sie in der Lamrim Chenmo nach. Auf welchen Seiten w\u00fcrden Sie nach den Gr\u00fcnden suchen? Schauen Sie! Wie viele Seiten ich umbl\u00e4ttere all diese Seiten und immer noch bl\u00e4ttere ich…. Wohin habe ich gebl\u00e4ttert? Zum Anfang! Ich habe auf Seite 2 des Prologs in Zeile 3 diese sehr ber\u00fchmte Aussage. Ich werde sie jetzt lesen! \u201eHiermit wird die Lehre des Buddhas zusammengefasst mit dieser Lehre, die die Auffassungen von Nagarjuna und Asanga zusammenschliessen werden alle Lebewesen, die von Gl\u00fcck beg\u00fcnstigt sind, \u00fcber die Stufen des Pfades zur Buddhaschaft gef\u00fchrt. Drei Arten von Personen werden hingewiesen auf den richtigen Stufen zu gehen. Es wird \u00fcberhaupt nichts ausgelassen oder \u00fcbersehen. Sie werden Schritt f\u00fcr Schritt die vollst\u00e4ndige Erleuchtung erlangen. Das ist genau die Lehre, die hier besprochen wird.\u201c 08:36
\nWenn man beginnt, die Lamrim Chenmo zu lernen. Sticht diese Aussage wirklich sehr hervor! Ich frage mich, ob Ihre Seminar von Lamrim Chenmo einige sehr spannende Diskussionen dar\u00fcber gef\u00fchrt haben. Diese Aussage sticht wirklich hervor und sie ist sehr inspirierend. Um dies zu erkl\u00e4ren, hei\u00dft es: Diese Abhandlung enth\u00e4lt die Kernpunkte aller Schriften der Buddhas. Pass auf! Nicht nur die Lehren von einem oder zwei Buddhas sondern alle Lehren der Buddhas – ihre Kernpunkte. Sie umfasst auch vollst\u00e4ndig die Pfade die von den beiden gro\u00dfen Wegbereitern Nagarjuna und Asanga gelehrt wurden. Wohin f\u00fchren diese Pfade? Sie sind Systeme f\u00fcr h\u00f6chste Wesen die zum Zustand der Allwissenheit fortschreiten. Beachten Sie hier es hei\u00dft \u201eh\u00f6chste Wesen\u201c. F\u00fcr alle drei Arten von Personen umfasst es vollst\u00e4ndig alle Stufen ihrer Praktiken. Es wurde \u00fcberhaupt nichts ausgelassen oder \u00fcbersehen durch die Stufen des Pfades, schritt f\u00fcr schritt so werden die von Gl\u00fcck beg\u00fcnstigten Menschen \u201edie Menschen mit tugendhaften Ursachen und Zust\u00e4nden\u201c durch die Stufen des Pfades in ihrer Praxis zur Buddhaschaft gef\u00fchrt. Die Menschen mit tugendhaften Ursachen und Zust\u00e4nden, wohin praktizieren diese gl\u00fccklichen Menschen, um zu gehen? Zur Buddhaschaft. Das ist die Essenz dessen, was uns diese Abhandlung lehrt. Jeder kann ein wenig \u00fcber diesen Abschnitt nachdenken. 10:01
\nNun werden wir wieder in der Lamrim Chenmo nachschauen. Welche Seite werden wir jetzt aufschlagen? Welche Seite wollen Sie aufschlagen? Ich schlage jetzt Seite 194 auf. Die zweite Zeile von unten. 10:19
\nDa steht: \u201eWenn ich hier nur den Weg von Personen mit mittlerer Kapazit\u00e4t erkl\u00e4ren w\u00fcrde m\u00fcsste ich eine lange Erkl\u00e4rung der drei Schulungen geben. Dies ist jedoch nicht der Fall. Ich werde die Schulungen im Geist und in Weisheit im Abschnitt \u00fcber Personen mit gro\u00dfer Kapazit\u00e4t erkl\u00e4ren und an dieser Stelle nicht weiter darauf eingehen.\u201c Also, worum geht es hier? Dies ist aus den Kapiteln \u00fcber den Pfad der mittleren Kapazit\u00e4t. Insbesondere wird hier der Pfad zur Befreiung besprochen. Es hei\u00dft, wenn Meister Tsongkhapa nur den Pfad der mittleren Kapazit\u00e4t lehren w\u00fcrde. Dann m\u00fcsste er hier die drei Schulungen im Detail erkl\u00e4ren: ethische Disziplin, Konzentration und Weisheit und zwar in dieser Reihenfolge dann \u201eDies ist jedoch nicht der Fall\u201c. So ist es nicht Meister Tsongkhapa beabsichtigt nicht uns nur auf den Pfad der mittleren Kapazit\u00e4t zu f\u00fchren deshalb wartet er mit den \u00dcbungen der meditativen Konzentration (Shamatha) sowie der Weisheit (Vipassana) bis zum Abschnitt \u00fcber Personen mit gro\u00dfer Kapazit\u00e4t, um sie ausf\u00fchrlich zu erkl\u00e4ren anstatt sie im Abschnitt \u00fcber mittlere Kapazit\u00e4t zu erkl\u00e4ren. Detaillierte Erkl\u00e4rungen sind erst im Kaptitel \u201eWesen mit gro\u00dfen F\u00e4higkeiten\u201c in den sp\u00e4teren Abschnitten \u00fcber Stilles Verweilen und Besondere Einsicht zu finden sein. 11:50
\nWie wir sehen, fallen die Kapitel \u00fcber Shamatha und Vipassana in der Lamrim Chenmo in die Untergliederung der besonderen Grunds\u00e4tze in den letzten zwei Vollkommenheiten, die sich in diese Gliederung aufteilt. Doch in welche gr\u00f6\u00dfere Gliederung f\u00e4llt diese besonderen Grunds\u00e4tze in den letzten zwei Vollkommenheiten selbst? Wir k\u00f6nnen in der Lamrim Chenmo nachsehen. Sie kommt nach \u201eWie man sich in den Bodhisattva-Taten im Allgemeinen \u00fcbt\u201c? Wo ist der Abschnitt \u201eWie man sich in den Bodhisattva-Taten im Allgemeinen \u00fcbt\u201c? Wo ist diese Gliederung? K\u00f6nnen Sie es finden? Wenn Sie im Traktat nachsehen, wo ist es? Wenn Sie in der Lamrim Chenmo suchen, schlagen Sie bitte Seite 262 auf die zweite Zeile von unten:
\ndie markierte Zeilen \u201e3. Der Prozess des Lernens der P\u0101ramit\u0101 hat zwei Teile.\u201c
\nSehen Sie es? Haben Sie es schon aufgeschlagen? Die Liste beginnt:
\n\u201eWie man sich in den Bodhisattva-Taten im Allgemeinen \u00fcbt.
\nZweite, Wie man sich im Besonderen in den letzten zwei Vollkommenheiten \u00fcbt.\u201c
\nDanach:
\nDer Anfang hat zwei Teile:
\n\u201e\u00dcbung in den sechs Vollkommenheiten, die man haben wird, wenn man Buddhadharma lernt.
\n\u00dcbung in den vier Arten der Anziehungskraft um den anderen bzw. den f\u00fchlenden Wesen zu helfen.\u201c
\nUm diesen Teil ein wenig zu erkl\u00e4ren hei\u00dft es dass wir uns zuerst allgemein in den sechs Vollkommenheiten und den vier Arten der Anziehungskraft schulen m\u00fcssen und uns dann insbesondere in den letzten zwei Vollkommenheiten schulen. Was finden wir dann im Teil \u00fcber die letzten Vollkommenheiten? Ausf\u00fchrliche Belehrungen \u00fcber die Stilles Verweilen und Besondere Einsicht! Die vier Arten der Anziehungskraft werden also vor Stilles Verweilen und Besondere Einsicht gelehrt. K\u00f6nnen Sie sich vorstellen welche Absichten. Meister Tsongkhapa damit verfolgt? 13:50 00:00
\n\u00ab Le Grand Trait\u00e9 \u00bb l\u2019explication de sa traduction en chinois
\nApr\u00e8s que le V\u00e9n\u00e9rable Fa-Zun ait traduit le Grand Trait\u00e9 en chinois. Il a r\u00e9vis\u00e9 plus tard sa traduction du chapitre sur la S\u00e9r\u00e9nit\u00e9 et fait une nouvelle \u00e9dition. Cependant, \u00e0 ce moment-l\u00e0, sa nouvelle \u00e9dition n\u2019a pas \u00e9t\u00e9 publi\u00e9e. Ce n\u2019est que r\u00e9cemment, qu\u2019elle a \u00e9t\u00e9 bien publi\u00e9e et faisant partie de sa collection d\u2019\u00e9critures dans sa collection. Notre Institut de Traduction, en r\u00e9f\u00e9rence \u00e0 la version originale de Ma\u00eetre Tsong-kha-pa en Tib\u00e9tain, l\u2019a relue en d\u00e9tail. Donc, cette fois, nous \u00e9tudions la S\u00e9r\u00e9nit\u00e9 et Perspicacit\u00e9 avec notre version r\u00e9vis\u00e9e. A certains endroits, elle peut \u00eatre un peu diff\u00e9rente de la version chinoise du Grand Trait\u00e9 que nous avons sous la main. Nous ajouterons un tableau de r\u00e9f\u00e9rence pour tous les changements de traduction en chinois \u00e0 la fin de chaque le\u00e7on. 01:11
\nLes mots de l\u2019hommage de Ma\u00eetre Tsong-kha-pa
\nMaintenant, nous allons commencer! Tout le monde, veuillez ouvrir le Grand Trait\u00e9 \u00e0 la page 336. Vous y \u00eates? Veuillez lire la deuxi\u00e8me ligne. A la premi\u00e8re ligne se trouve titre \u00ab Le Grand Trait\u00e9 – la Progression vers l’\u00c9veil \u00bb. Apr\u00e8s \u00e7a, c\u2019est \u00ab Les ma\u00eetres les plus v\u00e9n\u00e9rables, qui ont une grande compassion, je m\u2019incline respectueusement \u00e0 leurs pieds \u00bb. Dans le \u00ab the Four Interwoven Annotations \u00bb, Ma\u00eetre Nga-wang Rab-ten a une explication pour ces mots. Je vais la lire. Cette partie du \u00ab the Four Interwoven Annotations \u00bb n’a pas \u00e9t\u00e9 publi\u00e9e, je n’ai donc que ce brouillon pour l\u2019instant. 02:04
\nConcernant \u00ab Les ma\u00eetres les plus v\u00e9n\u00e9rables, qui ont une grande compassion, je m\u2019incline respectueusement \u00e0 leurs pieds \u00bb, son explication est : 02:10\u00ab \u00c7a fait r\u00e9f\u00e9rence aux nombreux ma\u00eetres directs et indirects du Ma\u00eetre (Tsong-kha-pa) le plus honorable lui-m\u00eame, qui tient cette lign\u00e9e d’enseignement. Ils incluent, comme dit pr\u00e9c\u00e9demment, les nombreux ma\u00eetres de la lign\u00e9e des Vastes-Actions transmises du Bouddha \u00e0 Maitreya, Asanga, et ainsi de suite, ainsi que ceux des lign\u00e9es de la Vue-Profonde transmises par Manjushri, Nagarjuna, Shantid\u00e9va, et ainsi de suite. \u00bb 02:32
\nMa\u00eetre Nga-wang Rab-ten explique que \u00ab Les ma\u00eetres les plus v\u00e9n\u00e9rables qui ont une grande compassion \u00bb, a qui rend hommage \u00e0 Ma\u00eetre Tsong-kha-pa, r\u00e9f\u00e9rent \u00e0 ses ma\u00eetres personnels et de la lign\u00e9e. Ici, \u00ab Ma\u00eetre le plus honorable \u00bb est la mani\u00e8re respectueuse de s\u2019adresser \u00e0 Ma\u00eetre Tsong-kha-pa. \u00ab Ma\u00eetres directs et indirects \u00bb signifie les ma\u00eetres personnels et de la lign\u00e9e ant\u00e9rieure. Dans les lign\u00e9es, Shakyamuni Buddha passa \u00e0 Maitreya Bodhisattva. Maitreya Bodhisattva passa \u00e0 Asanga Bodhisattva. Et aux ma\u00eetres suivants dans le bon ordre. Ils sont les ma\u00eetres de la lign\u00e9e des Vastes-Actions. Le Bouddha passa \u00e9galement une lign\u00e9e \u00e0 Manjushri Bodhisattva, qui enseigna respectivement \u00e0 bodhisattvas Nagarjuna et Shantideva. Ils et ses ma\u00eetres de la lign\u00e9e qui les suivirent sont les ma\u00eetres des lign\u00e9es de la Vue-Profonde. 03:23
\nEnsuite, Dans le \u00ab Four Interwoven Annotations \u00bb est dit : en particulier, Ma\u00eetre le plus honorable il est \u00e9crit, \u00ab quand, gr\u00e2ce \u00e0 la gentillesse de mon ma\u00eetre le plus honorable, j\u2019ai vu, mon esprit a enfin trouv\u00e9 le repos \u00bb. En r\u00e9alit\u00e9, notre Ma\u00eetre le plus honorable n’est pas s\u00e9par\u00e9 ou diff\u00e9rent du Protecteur Manjushri ; cependant, pour la perspective commune de l\u2019\u00e9tudiant, il s\u2019est encore manifest\u00e9 en \u00e9coutant la Voie du Milieu la plus profonde avec Manjushri. Par cons\u00e9quent, il s’incline devant lui, parmi d\u2019entre autres ma\u00eetres \u00bb. 03:56
\nJe vous explique, comme il est dit dans \u00ab In Praise of Dependent Origination \u00bb (\u00e9crit par Ma\u00eetre Tsong-kha-pa) : \u00ab quand, gr\u00e2ce \u00e0 la gentillesse de mon ma\u00eetre le plus honorable, j\u2019ai vu, mon esprit a enfin trouv\u00e9 le repos! \u00bb En r\u00e9alit\u00e9, Ma\u00eetre Tsong-kha-pa et Manjushri Bodhisattva ne font qu\u2019un, mais pour les \u00eatres vivants, Ma\u00eetre Tsong-kha-pa s’est encore manifest\u00e9 en apprenant la Voie du Milieu la plus profonde avec Manjushri Bodhisattva, c’est gr\u00e2ce \u00e0 la gentillesse de Manjushri Bodhisattva qu’il a compris ce qu\u2019est la vacuit\u00e9. C’est pourquoi, avant d’\u00e9crire ses chapitres sur la s\u00e9r\u00e9nit\u00e9, il a d’abord rendu hommage aux ma\u00eetres des deux lign\u00e9es \u2013 la Vaste-Action et la Vue-Profonde, particuli\u00e8rement au Manjushri Bodhisattva. C\u2019est la signification de ces mots : \u00ab Les ma\u00eetres les plus v\u00e9n\u00e9rables, qui ont une grande compassion, je m\u2019incline respectueusement \u00e0 leurs pieds \u00bb. 04:49
\n\u00ab Les Deux Derni\u00e8re Perfections, En Particulier \u00bb
\nAlors, lisons la suite. Lisez. Nous continuons \u00e0 lire cette version, l\u2019entra\u00eenement pour 04:59\u00ab Les Deux Derni\u00e8res Perfections, En Particulier \u00bb, est le moyen de cultiver la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9 m\u00e9ditative parce qu\u2019elles sont respectivement incluses dans les perfections de la stabilisation m\u00e9ditative et de la sagesse. \u00bb 05:15
\nIci, ce mot, \u00ab En Particulier \u00bb, quand je l\u2019ai lu pour la premi\u00e8re fois, m\u2019a sembl\u00e9 un peu sp\u00e9cial. Trouvez-vous aussi? Ou Ma\u00eetre Tsong-kha-pa a expliqu\u00e9 les Six Perfections \u2013 la G\u00e9n\u00e9rosit\u00e9, Discipline, Patience, Pers\u00e9v\u00e9rance Joyeuse, Stabilisation M\u00e9ditative et Sagesse, il aurait pu simplement les pr\u00e9senter une par une, dans cet ordre. Dans le Grand Trait\u00e9, pourquoi a-t-il ajout\u00e9 un mot \u00ab En Particulier \u00bb avant les Deux Derni\u00e8res Perfections ? C’est pour souligner la singularit\u00e9 des Deux Derni\u00e8res Perfections. Pourquoi a-t-il soulign\u00e9 leur singularit\u00e9? Nous pouvons y r\u00e9fl\u00e9chir un moment. Qu\u2019en pensez-vous? Vous pouvez en discuter un peu. 06:06
\nExpliquons cette annotation \u00ab En Particulier \u00bb signifie un entra\u00eenement particulier aux Deux Derni\u00e8res Perfections \u2014 la Perfection de la Stabilisation M\u00e9ditative et la Perfection de la Sagesse. \u00c7a fait r\u00e9f\u00e9rence \u00e0 la fa\u00e7on de cultiver la S\u00e9r\u00e9nit\u00e9 et la Perspicacit\u00e9. Cultiver la S\u00e9r\u00e9nit\u00e9 et la Perspicacit\u00e9, “respectivement” dans le bon ordre, sont inclus dans la Perfection de la Stabilisation M\u00e9ditative et la Perfection de la Sagesse. Pour clarifier \u00e7a, en g\u00e9n\u00e9ral, la S\u00e9r\u00e9nit\u00e9 et la Perspicacit\u00e9 sont \u00e9galement pratiqu\u00e9es par Hinayana, de m\u00eame que plusieurs non-bouddhistes cultivent la S\u00e9r\u00e9nit\u00e9 et la Perspicacit\u00e9. Mais, concernant les Six Perfections, les bouddhas et les bodhisattvas eux-m\u00eames les poss\u00e8dent. Par cons\u00e9quent, la S\u00e9r\u00e9nit\u00e9 n’est pas forc\u00e9ment la Perfection de la Stabilisation M\u00e9ditative, la Perspicacit\u00e9 n’est pas non plus forc\u00e9ment la Perfection de la Sagesse. 07:00
\nLes intentions de Ma\u00eetre Tsong-kha-pa
\nAlors, pourquoi Ma\u00eetre Tsong-kha-pa attend-il jusqu’\u00e0 ce que nous soyons \u00e0 \u00ab Les Deux Derni\u00e8res Perfections, En Particulier \u00bb pour expliquer la S\u00e9r\u00e9nit\u00e9 et la Perspicacit\u00e9 en d\u00e9tail? Nous pouvons y r\u00e9fl\u00e9chir un peu. Par exemple, sur le chemin de la Moyenne Capacit\u00e9, comme il explique les D\u00e9fauts de l’Existence Cyclique et comment \u00e9liminer l’Ignorance, il aurait pu enseigner la S\u00e9r\u00e9nit\u00e9 et la Perspicacit\u00e9. Pourquoi attend-t-il \u00e0 cette partie ? Pouvez-vous penser \u00e0 quelles raisons pour \u00e7a? Quelles sont vos raisons? Bien, lisez le Grand Trait\u00e9. \u00c0 quelle page chercheriez-vous les raisons? Regardez, combien de pages je tourne, toutes ces pages. Je les tourne encore… Jusqu\u2019o\u00f9 ai-je tourn\u00e9? Jusqu\u2019au d\u00e9but! J\u2019ai tourn\u00e9 \u00e0 la deuxi\u00e8me page. \u00c0 la deuxi\u00e8me page, la ligne 3. Ce sont les phrases classiques. Je vais la lire! 08:17 \u00ab Ici, l’enseignement que j\u2019expliquerai est comment les \u00eatres fortun\u00e9s sont amen\u00e9s \u00e0 la bouddh\u00e9it\u00e9 par les \u00e9tapes du chemin de l’illumination qui contiennent les points-cl\u00e9s de toutes les Saintes \u00c9critures des Conqu\u00e9rants, sont les chemins forg\u00e9s par deux grands pionniers, Nagarjuna et Asanga, sont le syst\u00e8me pour les \u00eatres supr\u00eames pour progresser \u00e0 l’\u00e9tat d’omniscience, et comprennent totalement toutes les \u00e9tapes pratiqu\u00e9es par les trois types de personnes \u00bb. 08:36
\nAu d\u00e9but de l’apprentissage du Grand Trait\u00e9, ce paragraphe se distinguait beaucoup. Je me demande si vos groupes ont eu des d\u00e9bats tr\u00e8s int\u00e9ressantes. Il est vraiment int\u00e9ressant et motivant. Pour expliquer \u00e7a, il est dit : ce trait\u00e9 contient les points-cl\u00e9s de toutes les Saintes \u00c9critures des Conqu\u00e9rants. Attention! Ici, ce n\u2019est pas un ou deux enseignements des bouddhas, mais tous les enseignements des bouddhas qui sont leurs points cl\u00e9s. Ils incluent compl\u00e9tement les chemins forg\u00e9s par les deux grands pionniers Nagarjuna et Asanga. O\u00f9 ces chemins nous m\u00e8nent-ils? Ils sont le syst\u00e8me des \u00eatres supr\u00eames en progressant \u00e0 l’\u00e9tat d’omniscience. Attention! Il est dit : \u00ab les \u00eatres supr\u00eames \u00bb. Ils comprennent totalement les \u00e9tapes pratiqu\u00e9es par les trois types de personnes. Rien du tout n’a \u00e9t\u00e9 oubli\u00e9 ou ne manque. Donc, \u00e0 travers les \u00e9tapes du chemin, les \u00eatres fortun\u00e9s. \u00ab Les \u00eatres avec les causes et conditions vertueuses \u00bb sont guides dans leur pratique envers la bouddh\u00e9it\u00e9. O\u00f9 pratiquent-ils pour aller? \u00c0 la bouddh\u00e9it\u00e9. C’est l’essence que ce trait\u00e9 nous enseigne. Tout le monde peut r\u00e9fl\u00e9chir sur ce paragraphe. 10:01
\nNous allons regarder \u00e0 nouveau le Grand Trait\u00e9. \u00c0 quelle page allons-nous tourner maintenant? \u00c0 quelle page voulez-vous tourner? Je vais tourner les pages, \u00e0 la page 194, \u00e0 l\u2019avant derni\u00e8re deuxi\u00e8me ligne. 10:19
\nIl est dit : \u00ab Si j’expliquais ici le chemin des personnes de la Moyenne Capacit\u00e9, je devrais donner une longue explication des trois entra\u00eenements. Cependant, comme ce n’est pas le cas, j’expliquerai les entra\u00eenements \u00e0 la sagesse (perspicacit\u00e9) et \u00e0 l\u2019esprit (s\u00e9r\u00e9nit\u00e9 m\u00e9ditative) dans la section sur la Grande Capacit\u00e9 et je n\u2019\u00e9laborerai pas sur ce point. \u00bb 10:50
\nAlors, de quoi s’agit-il? C’est un chapitre sur le chemin de la Moyenne Capacit\u00e9. Pr\u00e9cis\u00e9ment, il parle du chemin de la lib\u00e9ration. Il est dit que : si Ma\u00eetre Tsong-kha-pa n’enseignait que le chemin de la Moyenne Capacit\u00e9, il devrait expliquer les trois entra\u00eenements en d\u00e9tail \u2013 la Discipline \u00c9thique, la Concentration et la Sagesse dans le bon ordre. Cependant, \u00ab ce n’est pas le cas \u00bb. Ce n’est pas comme \u00e7a! Ma\u00eetre Tsong-kha-pa n’a pas l\u2019intention de nous guider seulement sur chemin de la Moyennes Capacit\u00e9s, donc en ce qui concerne les pratiques de la Concentration m\u00e9ditative (s\u00e9r\u00e9nit\u00e9) et la Sagesse (perspicacit\u00e9), il attendrait jusqu\u2019\u00e0 la section sur la Grande Capacit\u00e9 pour expliquer en d\u00e9tail, mais pas dans la section sur la Moyenne Capacit\u00e9. C’est ce qu’il veut dire par \u00ab j’expliquerai\u2026 dans la section sur la Grande Capacit\u00e9 \u00bb. Nous ne trouverons les explications d\u00e9taill\u00e9es que dans les chapitres suivants sur la S\u00e9r\u00e9nit\u00e9 et Perspicacit\u00e9. 11:50
\nDans le Grand Trait\u00e9, les chapitres sur la S\u00e9r\u00e9nit\u00e9 et la Perspicacit\u00e9, se retrouvent dans le chapitre \u00ab Les Deux Derni\u00e8res Perfections, En Particulier \u00bb qui est divis\u00e9 en ces sous-chapitres. \u00ab Les Deux Derni\u00e8res Perfections, En Particulier \u00bb, O\u00f9 se trouve-t-il? Vous pouvez tourner les pages de votre Grande Trait\u00e9. Il vient apr\u00e8s \u00ab Comment s’entra\u00eener aux actes de bodhisattva en g\u00e9n\u00e9ral \u00bb. Alors, ensuite, \u00ab Comment s’entra\u00eener aux actes de bodhisattva en g\u00e9n\u00e9ral \u00bb, o\u00f9 est-il? Pouvez-vous le trouver? \u00c0 quelle page voulez-vous tourner? Veuillez tourner vos pages \u00e0 262. \u00c0 la page 262, l\u2019avant derni\u00e8re ligne. Apr\u00e8s le titre, \u00ab Le processus d’apprentissage des perfections est divis\u00e9es en deux parties \u00bb. Vous le voyez? Vous \u00eates l\u00e0? Premi\u00e8rement, \u00ab Comment s’entra\u00eener aux actes du bodhisattva en g\u00e9n\u00e9ral \u00bb. Deuxi\u00e8mement, \u00ab Les Deux Derni\u00e8re Perfections, En Particulier \u00bb. Ensuite, il y a deux parties : \u00ab L\u2019entra\u00eenement aux perfections qui m\u00fbrissent les qualit\u00e9s que vous aurez quand vous deviendrez un bouddha \u00bb et \u00ab L’entra\u00eenement aux quatre mani\u00e8res de r\u00e9unir des disciples qui aident les autres \u00e0 m\u00fbrir \u00bb. Pour expliquer cette partie, il est dit qu\u2019il faut d’abord s’entra\u00eener globalement aux six perfections et aux quatre mani\u00e8res de r\u00e9unir les disciples, puis, s’entra\u00eener aux deux derni\u00e8res perfections, en particulier. Puis, apr\u00e8s les deux derni\u00e8res perfections. Qu\u2019allons-nous faire? Pr\u00e9ciser la S\u00e9r\u00e9nit\u00e9 et la Perspicacit\u00e9! Donc, \u00ab les quatre mani\u00e8res de r\u00e9unir les disciples \u00bb sont enseign\u00e9es avant la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9. Pouvez-vous imaginer quelles sont les intentions de Ma\u00eetre Tsong-kha-pa? 13:50 00:00
\nGi\u1edbi thi\u1ec7u b\u1ea3n d\u1ecbch\u00a0 \u201cQu\u1ea3ng Lu\u1eadn\u201d
\nLi\u00ean quan \u0111\u1ebfn ch\u01b0\u01a1ng ti\u1ebft c\u1ee7a Xa-ma-tha trong Qu\u1ea3ng Lu\u1eadn, n\u0103m \u1ea5y Ng\u00e0i Ph\u00e1p s\u01b0 Ph\u00e1p T\u00f4n c\u0169ng \u0111\u00e3 t\u1eebng ch\u1ec9nh s\u1eeda qua b\u1ea3n d\u1ecbch tr\u01b0\u1edbc \u0111\u00f3, nh\u01b0ng v\u00ec b\u1ea3n ch\u1ec9nh s\u1eeda \u1ea5y sau \u0111\u00f3 kh\u00f4ng xu\u1ea5t b\u1ea3n, m\u00e3i \u0111\u1ebfn trong b\u1ed9 v\u0103n t\u1eadp c\u1ee7a Ng\u00e0i Ph\u00e1p s\u01b0 Ph\u00e1p T\u00f4n xu\u1ea5t b\u1ea3n g\u1ea7n \u0111\u00e2y th\u00ec m\u1edbi \u0111\u01b0\u1ee3c th\u00eam v\u00e0o. Qu\u00fd Ph\u00e1p s\u01b0 trong Vi\u1ec7n D\u1ecbch Kinh c\u1ee7a ch\u00fang ta c\u0169ng \u0111\u00e3 tham kh\u1ea3o v\u00e0 \u0111\u1ed1i chi\u1ebfu \u0111\u1ec3 ch\u1ec9nh s\u1eeda ho\u00e0n thi\u1ec7n b\u1ea3n d\u1ecbch, \u0111\u1ed3ng th\u1eddi c\u0169ng c\u0103n c\u1ee9 nguy\u00ean v\u0103n trong Qu\u1ea3ng lu\u1eadn c\u1ee7a Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0, ch\u00ednh l\u00e0 nguy\u00ean v\u0103n b\u1ea3n ti\u1ebfng T\u00e2y T\u1ea1ng, ti\u1ebfn h\u00e0nh hi\u1ec7u \u0111\u00ednh k\u1ef9 c\u00e0ng. Cho n\u00ean l\u1ea7n n\u00e0y ch\u00fang ta tu h\u1ecdc Ch\u1ec9 Qu\u00e1n, ch\u00ednh l\u00e0 d\u00f9ng b\u1ea3n hi\u1ec7u \u0111\u00ednh qua c\u1ee7a c\u00e1c qu\u00fd Ph\u00e1p s\u01b0 trong Vi\u1ec7n D\u1ecbch Kinh, c\u00f3 m\u1ed9t s\u1ed1 ch\u1ed7 c\u00f3 th\u1ec3 h\u01a1i kh\u00e1c \u0111\u00f4i ch\u00fat \u0111\u1ed1i v\u1edbi quy\u1ec3n Qu\u1ea3ng lu\u1eadn tr\u00ean tay ch\u00fang ta b\u00e2y gi\u1edd. Sau m\u1ed7i b\u00e0i gi\u1ea3ng, ch\u00fang ta \u0111\u1ec1u s\u1ebd k\u00e8m theo b\u1ea3ng \u0111\u1ed1i chi\u1ebfu gi\u1eefa nh\u1eefng b\u1ea3n d\u1ecbch. 01:11
\nK\u00ednh l\u1ec5 ch\u00e2n ng\u00e0i th\u1eafng t\u00f4n \u0111\u1ea7y \u0111\u1ea1i bi
\nB\u00e2y gi\u1edd ch\u00fang ta ch\u00ednh th\u1ee9c b\u1eaft \u0111\u1ea7u h\u1ecdc nh\u00e9! N\u00ean m\u1eddi m\u1ecdi ng\u01b0\u1eddi m\u1edf Qu\u1ea3ng lu\u1eadn ra v\u00e0 l\u1eadt \u0111\u1ebfn Quy\u1ec3n 3 trang 31 \u0111o\u1ea1n 3. T\u1ea5t c\u1ea3 qu\u00fd v\u1ecb \u0111\u00e3 l\u1eadt \u0111\u1ebfn trang 31 h\u1ebft ch\u01b0a? M\u1eddi xem \u0111o\u1ea1n 3. Trong h\u00e0ng th\u1ee9 nh\u1ea5t n\u00e0y l\u00e0: \u201cB\u1ed3 \u0110\u1ec1 \u0110\u1ea1o Th\u1ee9 \u0110\u1ec7 Qu\u1ea3ng Lu\u1eadn quy\u1ec3n Th\u1eadp t\u1ee9\u201d, k\u1ebf ti\u1ebfp l\u00e0: \u201cK\u00ednh l\u1ec5 th\u1eafng t\u00f4n c\u1ee5 \u0111\u1ea1i bi gi\u1ea3 t\u00fac\u201d. \u1ede trong T\u1ee9 Gia H\u1ee3p Ch\u00fa, Ng\u00e0i \u0110\u1ea1i s\u01b0 Ng\u1eef V\u01b0\u01a1ng \u0111\u1ed1i v\u1edbi c\u00e2u tr\u00ean c\u00f3 m\u1ed9t \u0111o\u1ea1n gi\u1ea3i th\u00edch, t\u00f4i s\u1ebd \u0111\u1ecdc s\u01a1 qua cho c\u00e1c v\u1ecb nghe. B\u1edfi v\u00ec T\u1ee9 Gia H\u1ee3p Ch\u00fa v\u1eabn ch\u01b0a xu\u1ea5t b\u1ea3n, cho n\u00ean t\u00f4i ch\u1ec9 c\u00f3 b\u1ea3n th\u1ea3o nh\u01b0 th\u1ebf n\u00e0y. 02:04
\n\u0110\u1ed1i v\u1edbi \u201cK\u00ednh l\u1ec5 th\u1eafng t\u00f4n c\u1ee5 \u0111\u1ea1i bi gi\u1ea3 t\u00fac\u201d, Ng\u00e0i gi\u1ea3i th\u00edch r\u1eb1ng: \u201cPh\u00e1p n\u00e0y \u0111\u1ec1 c\u1eadp \u0111\u1ebfn nhi\u1ec1u v\u1ecb th\u1ea7y truy\u1ec1n th\u1eeba tr\u1ef1c ti\u1ebfp v\u00e0 gi\u00e1n ti\u1ebfp c\u1ee7a Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0, nh\u01b0 \u0111\u00e3 n\u00f3i tr\u01b0\u1edbc \u0111\u00e2y t\u1eeb \u0110\u1ee9c Ph\u1eadt truy\u1ec1n \u0111\u1ebfn Ng\u00e0i Di L\u1eb7c, Ng\u00e0i V\u00f4 Tr\u01b0\u1edbc, v.v.. trong qu\u1ea3ng h\u00e0nh ph\u00e1i v\u00e0 truy\u1ec1n \u0111\u1ebfn Ng\u00e0i V\u0103n Th\u00f9, Ng\u00e0i Long Th\u1ecd, Ng\u00e0i T\u1ecbch Thi\u00ean v\u00e0 c\u00e1c th\u1ea7y trong th\u00e2m ki\u1ebfn ph\u00e1i\u201d. \u0110o\u1ea1n v\u0103n n\u00e0y Ng\u00e0i \u0110\u1ea1i s\u01b0 Ng\u1eef V\u01b0\u01a1ng gi\u1ea3i th\u00edch r\u1eb1ng: \u1ede \u0111\u00e2y Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 k\u00ednh l\u1ec5 \u201cTh\u1eafng t\u00f4n c\u1ee5 \u0111\u1ea1i bi gi\u1ea3\u201d c\u0169ng ch\u00ednh Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 t\u1ef1 m\u00ecnh k\u00ednh l\u1ec5 Th\u01b0\u1ee3ng s\u01b0 tr\u1ef1c ti\u1ebfp v\u00e0 truy\u1ec1n th\u1eeba Th\u01b0\u1ee3ng s\u01b0. Trong \u0111\u00f3 \u201cCh\u00ed t\u00f4n Th\u01b0\u1ee3ng s\u01b0\u201d – ch\u00ednh l\u00e0 Ng\u00e0i \u0110\u1ea1i s\u01b0 Ng\u1eef V\u01b0\u01a1ng t\u00f4n x\u01b0ng \u0111\u1ed1i v\u1edbi Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 – \u00fd ch\u1ec9 Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0; \u201cB\u1ed5n truy\u1ec1n Th\u01b0\u1ee3ng s\u01b0\u201d ch\u00ednh l\u00e0 ch\u1ec9 Th\u01b0\u1ee3ng s\u01b0 tr\u1ef1c ti\u1ebfp v\u00e0 truy\u1ec1n th\u1eeba Th\u01b0\u1ee3ng s\u01b0. Th\u00edch Ca M\u00e2u Ni Ph\u1eadt truy\u1ec1n cho Ng\u00e0i Di L\u1eb7c B\u1ed3 t\u00e1t, Ng\u00e0i Di L\u1eb7c B\u1ed3 t\u00e1t l\u1ea1i truy\u1ec1n cho Ng\u00e0i V\u00f4 Tr\u01b0\u1edbc B\u1ed3 t\u00e1t v\u00e0 c\u00e1c v\u1ecb t\u1ed5 s\u01b0, sau \u0111\u00f3 l\u1ea7n l\u01b0\u1ee3t truy\u1ec1n \u0111\u1ebfn ch\u01b0 v\u1ecb t\u1ed5 s\u01b0 c\u1ee7a ph\u00e1i Qu\u1ea3ng H\u00e0nh; ngo\u00e0i ra \u0110\u1ee9c Ph\u1eadt c\u0169ng \u0111\u00e3 truy\u1ec1n cho Ng\u00e0i V\u0103n Th\u00f9 B\u1ed3 t\u00e1t, Ng\u00e0i V\u0103n Th\u00f9 B\u1ed3 t\u00e1t truy\u1ec1n cho Ng\u00e0i Long Th\u1ecd B\u1ed3 t\u00e1t v\u00e0 Ng\u00e0i T\u1ecbch Thi\u00ean B\u1ed3 t\u00e1t. Sau \u0111\u00f3 t\u1eeb t\u1eeb truy\u1ec1n v\u1ec1 ch\u00ednh l\u00e0 ch\u01b0 v\u1ecb t\u1ed5 s\u01b0 c\u1ee7a ph\u00e1i Th\u00e2m Ki\u1ebfn. 03:23
\nTi\u1ebfp \u0111\u00f3, T\u1ee9 Gia H\u1ee3p Ch\u00fa n\u00f3i r\u1eb1ng: \u201c\u0110\u1eb7c bi\u1ec7t Ch\u00ed t\u00f4n T\u00f4ng \u0110\u1ea1i s\u01b0 t\u1ef1 tuy\u00ean thuy\u1ebft: \u2018Nh\u1edd \u01a1n \u0111\u1ee9c th\u1ea7y \u0111\u01b0\u1ee3c ki\u1ebfn gi\u1ea3i, nay t\u00e2m \u00fd t\u00f4i \u0111\u01b0\u1ee3c y\u00ean t\u0129nh.\u2019 Trong th\u1ef1c \u00fd c\u1ee7a n\u00f3, Ch\u00ed t\u00f4n T\u00f4ng \u0110\u1ea1i s\u01b0 v\u00e0 Ng\u00e0i Th\u01b0\u1ee3ng s\u01b0 V\u0103n Th\u00f9 B\u1ed3 t\u00e1t l\u00e0 m\u1ed9t (kh\u00f4ng kh\u00e1c bi\u1ec7t), nh\u01b0ng v\u1ec1 m\u1eb7t c\u1ed9ng \u0111\u1ed3ng th\u00f4ng th\u01b0\u1eddng, Ng\u00e0i v\u1eabn th\u1ecb hi\u1ec7n nghe ph\u00e1p ch\u00e1nh ki\u1ebfn th\u1eadm th\u00e2m c\u1ee7a trung qu\u00e1n t\u1eeb Ng\u00e0i V\u0103n Th\u00f9 B\u1ed3 t\u00e1t, v\u00ec v\u1eady k\u00ednh l\u1ec5 Ng\u00e0i v\u00e0 c\u00e1c v\u1ecb t\u1ed5.\u201d Gi\u1ea3i th\u00edch s\u01a1 l\u01b0\u1ee3c \u0111o\u1ea1n n\u00e0y, \u0111\u00f3 l\u00e0 \u0111\u1eb7c bi\u1ec7t gi\u1ed1ng nh\u01b0 trong Duy\u00ean Kh\u1edfi T\u00e1n c\u1ee7a Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 n\u00f3i r\u1eb1ng: \u201cNh\u1edd \u01a1n \u0111\u1ee9c th\u1ea7y \u0111\u01b0\u1ee3c ki\u1ebfn gi\u1ea3i, nay t\u00e2m \u00fd t\u00f4i \u0111\u01b0\u1ee3c y\u00ean t\u0129nh.\u201d Tuy nhi\u00ean tr\u00ean th\u1ef1c t\u1ebf, Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 c\u00f9ng v\u1edbi Ch\u00ed t\u00f4n V\u0103n Th\u00f9 l\u00e0 m\u1ed9t \u201cV\u00f4 nh\u1ecb v\u00f4 bi\u1ec7t\u201d. Nh\u01b0ng m\u00e0 c\u1ed9ng th\u00f4ng v\u1ec1 m\u1eb7t \u201cs\u1edf h\u00f3a c\u01a1\u201d, th\u00ec Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 v\u1eabn l\u00e0 th\u1ecb hi\u1ec7n nghe th\u1eadm th\u00e2m ch\u00e1nh ki\u1ebfn c\u1ee7a trung qu\u00e1n t\u1eeb Ng\u00e0i V\u0103n Th\u00f9 B\u1ed3 t\u00e1t. L\u00e0 do th\u00e2m \u00e2n c\u1ee7a Ng\u00e0i V\u0103n Th\u00f9 B\u1ed3 t\u00e1t m\u1edbi c\u00f3 th\u1ec3 ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng, cho n\u00ean tr\u01b0\u1edbc khi Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 vi\u1ebft v\u1ec1 ch\u01b0\u01a1ng ti\u1ebft c\u1ee7a \u0111\u1ecbnh, Ng\u00e0i k\u00ednh l\u1ec5 ch\u01b0 v\u1ecb t\u1ed5 s\u01b0 c\u1ee7a ph\u00e1i Qu\u1ea3ng h\u1ea1nh, ph\u00e1i Th\u00e2m ki\u1ebfn tr\u01b0\u1edbc; \u0111\u1eb7c bi\u1ec7t l\u00e0 k\u00ednh l\u1ec5 Ng\u00e0i V\u0103n Th\u00f9 B\u1ed3 t\u00e1t, \u0111\u00f3 ch\u00ednh l\u00e0 \u00fd ngh\u0129a c\u1ee7a c\u00e2u \u201cK\u00ednh l\u1ec5 th\u1eafng t\u00f4n c\u1ee5 \u0111\u1ea1i bi gi\u1ea3 t\u00fac\u201d. 04:49
\n\u201c\u0110\u1eb7c bi\u1ec7t h\u1ecdc\u201d hai ph\u1ea7n sau c\u00f9ng trong Ba-la-m\u1eadt-\u0111a
\nCh\u00fang ta ti\u1ebfp t\u1ee5c xem ph\u1ea7n ti\u1ebfp theo, ph\u1ea7n b\u00ean d\u01b0\u1edbi \u0111\u00e2y th\u00ec t\u00f4i d\u00f9ng b\u1ea3n d\u1ecbch nh\u01b0 th\u1ebf n\u00e0y. C\u00e1c v\u1ecb xem, \u0111\u00f3 l\u00e0: \u201c\u0110\u1ec7 nh\u1ecb, \u0111\u1eb7c bi\u1ec7t tu h\u1ecdc hai Ba-la-m\u1eadt-\u0111a sau c\u00f9ng, \u0111\u00f3 l\u00e0 tu ph\u00e1p Xa-ma-tha v\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na. Th\u1ee9 t\u1ef1 c\u1ee7a hai ph\u00e1p n\u00e0y bao g\u1ed3m trong l\u1ee5c \u0111\u1ed9, t\u1ee9c l\u00e0 thi\u1ec1n \u0111\u1ecbnh v\u00e0 tr\u00ed tu\u1ec7 Ba-la-m\u1eadt-\u0111a\u201d. Ch\u1eef \u201cbi\u1ec7t\u201d trong \u201c\u0111\u1ec7 nh\u1ecb bi\u1ec7t h\u1ecdc\u201d n\u00e0y, khi t\u00f4i v\u1eeba xem \u0111\u1ebfn \u0111\u00e2y th\u00ec c\u1ea3m th\u1ea5y c\u00f3 ch\u00fat \u0111\u1eb7c bi\u1ec7t, kh\u00f4ng bi\u1ebft c\u00e1c v\u1ecb c\u00f3 c\u1ea3m th\u1ea5y n\u00f3 r\u1ea5t \u0111\u1eb7c th\u00f9 kh\u00f4ng? B\u1edfi v\u00ec v\u00ed d\u1ee5 nh\u01b0 n\u00f3i l\u1ee5c \u0111\u1ed9 – b\u1ed1 th\u00ed, tr\u00ec gi\u1edbi, nh\u1eabn nh\u1ee5c, tinh t\u1ea5n, thi\u1ec1n \u0111\u1ecbnh, tr\u00ed tu\u1ec7, m\u1ed7i m\u1ed9t \u0111\u1ed9, m\u1ed9t \u0111\u1ed9 c\u00f3 th\u1ec3 ti\u1ebfp t\u1ee5c nh\u01b0 v\u1eady. V\u1eady t\u1ea1i sao hai \u0111\u1ed9 sau c\u00f9ng trong Qu\u1ea3ng Lu\u1eadn l\u1ea1i th\u00eam hai ch\u1eef \u201c\u0111\u1eb7c bi\u1ec7t h\u1ecdc\u201d \u1edf ph\u00eda tr\u01b0\u1edbc? Bi\u1ec7t h\u1ecdc hai \u0111\u1ed9 sau c\u00f9ng. \u0110\u00e2y l\u00e0 nh\u1ea5n m\u1ea1nh t\u00ednh \u0111\u1eb7c th\u00f9 \u00fd ngh\u0129a c\u1ee7a n\u00f3, t\u1ea1i sao l\u1ea1i ph\u1ea3i nh\u1ea5n m\u1ea1nh t\u00ednh \u0111\u1eb7c th\u00f9 c\u1ee7a n\u00f3 ch\u1ee9? B\u00e2y gi\u1edd ch\u00fang ta c\u00f3 th\u1ec3 t\u01b0 duy m\u1ed9t ch\u00fat. C\u00e1ch ngh\u0129 c\u1ee7a m\u1ecdi ng\u01b0\u1eddi nh\u01b0 th\u1ebf n\u00e0o? C\u00e1c v\u1ecb c\u00f3 th\u1ec3 c\u00f9ng nhau th\u1ea3o lu\u1eadn m\u1ed9t ch\u00fat. 06:06
\nN\u1ebfu nh\u01b0 gi\u1ea3i th\u00edch m\u1ed9t ch\u00fat \u201ckhoa ph\u00e1n\u201d, th\u00ec \u201cbi\u1ec7t h\u1ecdc\u201d ch\u00ednh l\u00e0 \u0111\u1eb7c bi\u1ec7t ch\u00fa tr\u1ecdng h\u1ecdc t\u1eadp hai lo\u1ea1i Ba-la-m\u1eadt-\u0111a sau, c\u0169ng ch\u00ednh l\u00e0 \u0111\u1eb7c bi\u1ec7t h\u1ecdc t\u1eadp t\u1ecbnh l\u1ef1 Ba-la-m\u1eadt-\u0111a (thi\u1ec1n \u0111\u1ecbnh \u0111\u1ed9) v\u00e0 b\u00e1t nh\u00e3 Ba-la-m\u1eadt-\u0111a, \u00fd l\u00e0 c\u1ea7n tu tr\u00ec ph\u01b0\u01a1ng ph\u00e1p Xa-ma-tha v\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na. V\u1eady th\u00ec tu tr\u00ec Xa-ma-tha v\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na, \u201cy t\u1ef1\u201d – D\u1ef1a v\u00e0o th\u1ee9 t\u1ef1, bao g\u1ed3m \u1edf trong thi\u1ec1n \u0111\u1ecbnh Ba-la-m\u1eadt-\u0111a v\u00e0 b\u00e1t nh\u00e3 Ba-la-m\u1eadt-\u0111a. N\u1ebfu l\u00e0m r\u00f5 \u0111i\u1ec1u n\u00e0y, th\u00f4ng th\u01b0\u1eddng m\u00e0 n\u00f3i, Xa-ma-tha v\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na c\u0169ng \u0111\u01b0\u1ee3c tu t\u1eadp b\u1edfi h\u00e0nh gi\u1ea3 Ti\u1ec3u th\u1eeba. Ngay c\u1ea3 ngo\u1ea1i \u0111\u1ea1o c\u0169ng c\u00f3 tu Xa-ma-tha v\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na, nh\u01b0ng l\u1ee5c \u0111\u1ed9 th\u00ec ch\u1ec9 c\u00f3 Ph\u1eadt \u0110\u00e0 ho\u1eb7c l\u00e0 B\u1ed3 t\u00e1t m\u1edbi c\u00f3 th\u1ec3 c\u00f3 \u0111\u01b0\u1ee3c. V\u00ec th\u1ebf \u201cXa-ma-tha\u201d kh\u00f4ng nh\u1ea5t \u0111\u1ecbnh l\u00e0 thi\u1ec1n \u0111\u1ecbnh Ba-la-m\u1eadt-\u0111a, \u201cT\u1ef3-b\u00e1t-x\u00e1-na\u201d c\u0169ng kh\u00f4ng nh\u1ea5t \u0111\u1ecbnh l\u00e0 b\u00e1t nh\u00e3 Ba-la-m\u1eadt-\u0111a. 07:00
\nNg\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 \u1edf th\u01b0\u1ee3ng s\u0129 \u0111\u1ea1o gi\u1ea3ng t\u00e2m \u00fd c\u1ee7a ch\u1ec9 qu\u00e1n m\u1ed9t c\u00e1ch chi ti\u1ebft
\nNh\u01b0 v\u1eady t\u1ea1i sao khi m\u00e0 Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 \u1edf \u201cBi\u1ec7t h\u1ecdc c\u1ee7a hai Ba-la-m\u1eadt-\u0111a sau\u201d, m\u1edbi gi\u1ea3ng ch\u1ec9 qu\u00e1n m\u1ed9t c\u00e1ch chi ti\u1ebft? M\u1ecdi ng\u01b0\u1eddi c\u00f3 th\u1ec3 ngh\u0129 xem xem. B\u1edfi v\u00ec gi\u1ed1ng nh\u01b0 khi trung s\u0129 \u0111\u1ea1o thuy\u1ebft gi\u1ea3ng v\u1ec1 ph\u1ea7n tai h\u1ea1i c\u1ee7a lu\u00e2n h\u1ed3i, l\u00e0m th\u1ebf n\u00e0o \u0111\u1ec3 di\u1ec7t tr\u1eeb v\u00f4 minh. Th\u1ef1c ra \u1edf ngay l\u00fac \u0111\u00f3 c\u0169ng c\u00f3 th\u1ec3 thuy\u1ebft gi\u1ea3ng v\u1ec1 ch\u1ec9, c\u0169ng c\u00f3 th\u1ec3 thuy\u1ebft gi\u1ea3ng v\u1ec1 qu\u00e1n, th\u1ebf nh\u01b0ng t\u1ea1i sao \u0111\u1ebfn l\u00fac n\u00e0y m\u1edbi n\u00f3i? C\u00f3 ai \u0111o\u00e1n ra \u0111\u01b0\u1ee3c nguy\u00ean nh\u00e2n l\u00e0 g\u00ec kh\u00f4ng? V\u00e0 l\u00fd do l\u00e0 g\u00ec? N\u1ebfu l\u1eadt trong Qu\u1ea3ng Lu\u1eadn, th\u00ec c\u00e1c v\u1ecb s\u1ebd l\u1eadt \u0111\u1ebfn trang n\u00e0o \u0111\u1ec3 t\u00ecm ra nguy\u00ean nh\u00e2n? H\u00e3y xem \u0111\u00e2y! T\u00f4i l\u1eadt d\u00e0y th\u1ebf n\u00e0y, m\u00e0 v\u1eabn ti\u1ebfp t\u1ee5c l\u1eadt. T\u00f4i \u0111\u00e3 l\u1eadt \u0111\u1ebfn \u0111\u00e2u r\u1ed3i? L\u1eadt v\u1ec1 trang \u0111\u1ea7u r\u1ed3i! L\u1eadt \u0111\u1ebfn trang 31 trong Qu\u1ea3ng Lu\u1eadn. L\u1eadt \u0111\u1ebfn trang th\u1ee9 31 \u0111o\u1ea1n th\u1ee9 3, c\u00e2u n\u00e0y r\u1ea5t l\u00e0 n\u1ed5i ti\u1ebfng, t\u00f4i b\u1eaft \u0111\u1ea7u \u0111\u1ecdc nh\u00e9! \u201c\u1ede \u0111\u00e2y t\u1ed5ng k\u1ebft t\u1ea5t c\u1ea3 l\u1eddi d\u1ea1y quan tr\u1ecdng thi\u1ebft th\u1ef1c nh\u1ea5t c\u1ee7a t\u1ea5t c\u1ea3 ch\u01b0 Ph\u1eadt, bao g\u1ed3m hai \u0111\u1ea1i ti\u00ean phong c\u1ee7a Ng\u00e0i Long Th\u1ecd v\u00e0 Ng\u00e0i V\u00f4 Tr\u01b0\u1edbc B\u1ed3 t\u00e1t, ph\u00e1p n\u00e0y \u0111\u01b0a \u0111\u1ebfn tr\u1ea1ng th\u00e1i th\u00f9 th\u1eafng nh\u1ea5t thi\u1ebft tr\u00ed, \u0111\u1ea7y \u0111\u1ee7 n\u1ed9i dung, ba lo\u1ea1i s\u0129 phu h\u00e0nh tr\u00ec t\u1ea5t c\u1ea3 th\u1ee9 t\u1ef1 kh\u00f4ng c\u00f3 thi\u1ebfu s\u00f3t. D\u1ef1a theo th\u1ee9 t\u1ef1 c\u1ee7a B\u1ed3 \u0111\u1ec1 \u0111\u1ea1o, \u0111\u01b0a ng\u01b0\u1eddi \u0111\u1ee7 thi\u1ec7n c\u0103n \u0111\u1ebfn Ph\u1eadt \u0111\u1ecba, l\u00e0 l\u1eddi gi\u1ea3i c\u1ee7a ph\u00e1p n\u00e0y.\u201d\u00a008:36
\nKhi m\u1edbi b\u1eaft \u0111\u1ea7u h\u1ecdc Qu\u1ea3ng Lu\u1eadn, \u0111o\u1ea1n n\u00e0y \u0111\u1eb7c bi\u1ec7t n\u1ed5i b\u1eadt! Kh\u00f4ng bi\u1ebft m\u1ecdi ng\u01b0\u1eddi khi \u1edf l\u1edbp Qu\u1ea3ng Lu\u1eadn c\u00f3 ti\u1ebfn h\u00e0nh th\u1ea3o lu\u1eadn m\u1ed9t c\u00e1ch s\u00f4i n\u1ed5i hay kh\u00f4ng? \u0110o\u1ea1n n\u00e0y \u0111\u1eb7c bi\u1ec7t n\u1ed5i b\u1eadt v\u00e0 khi\u1ebfn cho ng\u01b0\u1eddi \u0111\u1ecdc c\u1ea3m th\u1ea5y ph\u1ea5n ch\u1ea5n. N\u1ebfu nh\u01b0 ng\u1eafn g\u1ecdn gi\u1ea3i th\u00edch \u0111\u00f3 l\u00e0: B\u1ed9 lu\u1eadn n\u00e0y t\u1ed5ng k\u1ebft t\u1ea5t c\u1ea3 l\u1eddi d\u1ea1y quan tr\u1ecdng, thi\u1ebft th\u1ef1c nh\u1ea5t c\u1ee7a t\u1ea5t c\u1ea3 ch\u01b0 Ph\u1eadt, ch\u00fa \u00fd nh\u00e9! Kh\u00f4ng ph\u1ea3i m\u1ed9t v\u1ecb Ph\u1eadt, hai v\u1ecb Ph\u1eadt, m\u00e0 l\u00e0 t\u00f3m t\u1eaft c\u00e1c ph\u00e1p c\u1ee7a t\u1ea5t c\u1ea3 ch\u01b0 Ph\u1eadt. \u0110\u1ed3ng th\u1eddi bao g\u1ed3m ho\u00e0n ch\u1ec9nh t\u1ea5t c\u1ea3 qu\u1ef9 \u0111\u1ea1o tuy\u00ean thuy\u1ebft c\u1ee7a hai v\u1ecb ti\u00ean phong l\u00e0 Ng\u00e0i Long Th\u1ecd v\u00e0 Ng\u00e0i V\u00f4 Tr\u01b0\u1edbc. \u0110i \u0111\u1ebfn n\u01a1i n\u00e0o? Ph\u00e1p n\u00e0y \u0111\u01b0a nh\u1eefng v\u1ecb th\u01b0\u1ee3ng s\u0129 phu \u0111\u1ebfn tr\u1ea1ng th\u00e1i nh\u1ea5t thi\u1ebft tr\u00ed (to\u00e0n gi\u00e1c). Ch\u00fa \u00fd nh\u00e9! Th\u00f9 th\u1eafng s\u0129 phu. Th\u1ee9 t\u1ef1 c\u1ee7a t\u1ea5t c\u1ea3 s\u1ef1 h\u00e0nh tr\u00ec c\u1ee7a ba lo\u1ea1i s\u0129 phu kh\u00f4ng c\u00f3 b\u1ecf s\u00f3t v\u00e0 khi\u1ebfm khuy\u1ebft n\u00e0o. Cho n\u00ean th\u00f4ng qua th\u1ee9 \u0111\u1ec7 c\u1ee7a B\u1ed3 \u0111\u1ec1 \u0111\u1ea1o, d\u1eabn d\u1eaft nh\u1eefng ng\u01b0\u1eddi \u0111\u1ea7y \u0111\u1ee7 thi\u1ec7n c\u0103n, \u201cnh\u1eefng ng\u01b0\u1eddi \u0111\u1ea7y \u0111\u1ee7 nh\u00e2n duy\u00ean thi\u1ec7n c\u0103n\u201d, tu h\u00e0nh h\u01b0\u1edbng v\u1ec1 \u0111\u1ea1o l\u00fd c\u1ee7a Ph\u1eadt \u0111\u1ecba. Nh\u1eefng ng\u01b0\u1eddi \u0111\u1ea7y \u0111\u1ee7 thi\u1ec7n c\u0103n nh\u00e2n duy\u00ean \u0111\u00f3, v\u1eady tu h\u00e0nh ph\u1ea3i h\u01b0\u1edbng v\u1ec1 \u0111\u00e2u? H\u01b0\u1edbng v\u1ec1 Ph\u1eadt \u0111\u1ecba. \u0110\u00e2y l\u00e0 ph\u00e1p c\u1ed1t l\u00f5i c\u1ee7a b\u1ed9 lu\u1eadn n\u00e0y. C\u00e1c v\u1ecb c\u00f3 th\u1ec3 suy ngh\u0129 th\u00eam \u1edf \u0111o\u1ea1n n\u00e0y. 10:01
\nSau \u0111\u00e2y l\u1ea1i ti\u1ebfp t\u1ee5c l\u1eadt Qu\u1ea3ng Lu\u1eadn, b\u00e2y gi\u1edd l\u1eadt \u0111\u1ebfn trang m\u1ea5y r\u1ed3i? Qu\u00fd v\u1ecb mu\u1ed1n l\u1eadt \u0111\u1ebfn trang n\u00e0o \u0111\u00e2y? Gi\u1edd t\u00f4i b\u1eaft \u0111\u1ea7u l\u1eadt nh\u00e9. Quy\u1ec3n 1 trang 532 h\u00e0ng th\u1ee9 5. 10:19
\n\u1ede \u0111\u00e2y n\u00f3i r\u1eb1ng: \u201cN\u1ebfu ch\u1ec9 d\u1ea1y cho ng\u01b0\u1eddi trung s\u0129 \u0111\u1ea1o b\u00ecnh th\u01b0\u1eddng, th\u00ec \u1edf \u0111\u00e2y ch\u1ec9 c\u1ea7n n\u00f3i r\u00f5 v\u00e0 m\u1edf r\u1ed9ng ph\u01b0\u01a1ng ph\u00e1p gi\u1ea3i th\u00edch d\u1eabn d\u1eaft tam h\u1ecdc, nh\u01b0ng kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady, cho n\u00ean c\u00e1ch tu ch\u1ec9 qu\u00e1n t\u00e2m v\u00e0 tu\u1ec7 h\u1ecdc, \u0111\u1ee3i \u0111\u1ebfn ph\u1ea7n d\u1ea1y v\u1ec1 th\u01b0\u1ee3ng s\u0129 \u0111\u1ea1o m\u1edbi gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng chi ti\u1ebft, b\u00e2y gi\u1edd kh\u00f4ng thu\u1eadt r\u00f5.\u201d \u0110o\u1ea1n n\u00e0y \u0111ang vi\u1ebft g\u00ec v\u1eady? \u0110o\u1ea1n n\u00e0y l\u00e0 ph\u1ea1m vi gi\u1ea3i tho\u00e1t ch\u00e1nh \u0111\u1ea1o c\u1ee7a trung s\u0129 \u0111\u1ea1o, n\u1ebfu n\u00f3i r\u1eb1ng d\u1eabn d\u1eaft trung s\u0129 \u0111\u1ea1o b\u00ecnh th\u01b0\u1eddng, th\u00ec \u1edf \u0111\u00e2y ch\u1ec9 c\u1ea7n k\u1ef9 c\u00e0ng n\u00f3i r\u00f5 v\u00e0 gi\u1ea3i th\u00edch d\u1eabn d\u1eaft tam h\u1ecdc – bao g\u1ed3m: Gi\u1edbi h\u1ecdc, \u0110\u1ecbnh h\u1ecdc, Tu\u1ec7 h\u1ecdc, theo th\u1ee9 t\u1ef1 nh\u01b0 v\u1eady tu tr\u00ec. Sau \u0111\u00f3 ti\u1ebfp theo l\u00e0 \u201cNh\u01b0ng kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady\u201d, nh\u01b0ng kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady! Ch\u00ednh l\u00e0 \u0110\u1ea1i s\u01b0 kh\u00f4ng ph\u1ea3i mu\u1ed1n d\u1eabn d\u1eaft ch\u00fang ta h\u01b0\u1edbng v\u1ec1 trung s\u0129 \u0111\u1ea1o b\u00ecnh th\u01b0\u1eddng, cho n\u00ean li\u00ean quan \u0111\u1ebfn ph\u1ea7n tu tr\u00ec h\u1ecdc \u0111\u1ecbnh Xa-ma-tha, c\u00f9ng v\u1edbi h\u1ecdc tu\u1ec7 T\u1ef3-b\u00e1t-x\u00e1-na. \u0110\u1ee3i khi \u0111\u1ea1t \u0111\u1ebfn th\u01b0\u1ee3ng s\u0129 \u0111\u1ea1o m\u1edbi n\u00f3i r\u1ed9ng, t\u1ec9 m\u1ec9 gi\u1ea3i th\u00edch, khi \u1edf trung s\u0129 \u0111\u1ea1o th\u00ec kh\u00f4ng t\u1ec9 m\u1ec9 gi\u1ea3i th\u00edch. Trong \u0111\u00f3 \u201ckhi tu h\u1ecdc \u0111\u1ebfn th\u01b0\u1ee3ng s\u0129 \u0111\u1ea1o m\u1edbi n\u00f3i r\u1ed9ng, c\u1eb7n k\u1ebd chi ti\u1ebft\u201d \u1edf ph\u1ea7n ph\u00eda sau c\u1ee7a ch\u1ec9 qu\u00e1n m\u1edbi gi\u1ea3i th\u00edch k\u1ef9 c\u00e0ng. 11:50
\nNh\u01b0 v\u1eady ch\u01b0\u01a1ng ti\u1ebft v\u1ec1 ph\u1ea7n Xa-ma-tha v\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na trong Qu\u1ea3ng Lu\u1eadn, l\u00e0 t\u1eeb \u201cBi\u1ec7t h\u1ecdc c\u1ee7a hai Ba-la-m\u1eadt-\u0111a sau\u201d \u0111\u00f3 l\u00e0 trong l\u00fac bi\u00ean t\u1eadp s\u1eafp x\u1ebfp kinh \u0111i\u1ec3n m\u00e0 ph\u00e2n ra, m\u00e0 khoa ph\u00e1n c\u1ee7a \u201cBi\u1ec7t h\u1ecdc c\u1ee7a hai Ba-la-m\u1eadt-\u0111a sau\u201d n\u00e0y l\u1ea1i l\u00e0 t\u1eeb \u0111\u00e2u ra v\u1eady? M\u1ecdi ng\u01b0\u1eddi c\u00f3 th\u1ec3 l\u1eadt Qu\u1ea3ng Lu\u1eadn ra xem, l\u00e0 t\u1eeb \u201cb\u1eaft \u0111\u1ea7u n\u00f3i v\u1ec1 ph\u01b0\u01a1ng ph\u00e1p tu h\u1ecdc l\u1ee5c \u0111\u1ed9 n\u00f3i chung\u201d m\u00e0 ra. V\u1eady khoa ph\u00e1n c\u1ee7a \u201cb\u1eaft \u0111\u1ea7u n\u00f3i v\u1ec1 ph\u01b0\u01a1ng ph\u00e1p tu h\u1ecdc l\u1ee5c \u0111\u1ed9 n\u00f3i chung\u201d \u1edf \u0111\u00e2u \u0111\u00e2y? C\u00f3 th\u1ec3 t\u00ecm ra kh\u00f4ng? M\u1ecdi ng\u01b0\u1eddi n\u1ebfu l\u1eadt Qu\u1ea3ng Lu\u1eadn th\u00ec l\u1eadt \u0111\u1ebfn trang n\u00e0o \u0111\u00e2y? M\u1eddi m\u1ecdi ng\u01b0\u1eddi l\u1eadt Qu\u1ea3ng Lu\u1eadn ra, quy\u1ec3n 2 trang 179, c\u00f3 th\u1ea5y kh\u00f4ng? Th\u1ee9 nh\u1ea5t \u201c\u0110\u1ea7u ti\u00ean n\u00f3i v\u1ec1 ph\u01b0\u01a1ng ph\u00e1p h\u1ecdc t\u1eadp l\u1ee5c \u0111\u1ed9 n\u00f3i chung\u201d; th\u1ee9 hai \u201c\u0110\u1eb7c bi\u1ec7t n\u00f3i v\u1ec1 ph\u01b0\u01a1ng ph\u00e1p h\u1ecdc t\u1eadp hai Ba-la-m\u1eadt-\u0111a sau c\u00f9ng\u201d. Ti\u1ebfp \u0111\u00f3 l\u00e0: \u201cPh\u1ea7n m\u1ed9t n\u00f3i chung chia hai ph\u1ea7n: 1. H\u1ecdc t\u1eadp l\u1ee5c \u0111\u1ed9 \u0111\u1ec3 t\u1ef1 l\u1ee3i; 2. H\u1ecdc t\u1eadp t\u1ee9 nhi\u1ebfp ph\u00e1p \u0111\u1ec3 l\u1ee3i tha\u201d. \u0110o\u1ea1n n\u00e0y n\u1ebfu gi\u1ea3i th\u00edch, th\u00ec \u0111\u1ea7u ti\u00ean bao g\u1ed3m tu h\u1ecdc s\u00e1u l\u1ee5c \u0111\u1ed9 v\u00e0 t\u1ee9 nhi\u1ebfp, sau \u0111\u00f3 \u0111\u1eb7c bi\u1ec7t h\u1ecdc t\u1eadp hai \u0111\u1ed9 sau c\u00f9ng. Tuy\u00ean thuy\u1ebft hai \u0111\u1ed9 sau c\u00f9ng \u0111\u1ec3 l\u00e0m g\u00ec? N\u00f3i s\u00e2u r\u1ed9ng v\u1ec1 ch\u1ec9 qu\u00e1n! Cho n\u00ean tr\u01b0\u1edbc ch\u01b0\u01a1ng ch\u1ec9 qu\u00e1n l\u00e0 tuy\u00ean gi\u1ea3ng v\u1ec1 t\u1ee9 nhi\u1ebfp. M\u1ecdi ng\u01b0\u1eddi c\u00f3 th\u1ec3 suy \u0111o\u00e1n t\u00ecm ra t\u00e2m \u00fd c\u1ee7a Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 l\u00e0 g\u00ec kh\u00f4ng? 13:50
\nB\u1ed3 T\u00e1t \u0110\u1ea1o Th\u1ee9 \u0110\u1ec7 Qu\u1ea3ng Lu\u1eadn B\u1ea3ng tham kh\u1ea3o b\u1ea3n d\u1ecbch g\u1ed1c v\u00e0 b\u1ea3n d\u1ecbch qua ch\u1ec9nh s\u1eeda<\/p>\n
S\u1ed1 trang<\/p>\n
S\u1ed1 h\u00e0ng<\/p>\n
D\u1ecbch v\u0103n nguy\u00ean g\u1ed1c\uff08Ph\u00fac Tr\u00ed b\u1ea3n th\u1ee9 ba\uff09<\/p>\n
Ch\u1ec9nh s\u1eeda d\u1ecbch v\u0103n<\/p>\n
Nguy\u00ean nh\u00e2n ch\u1ec9nh s\u1eeda d\u1ecbch v\u0103n<\/p>\n
336<\/p>\n
3<\/p>\n
Bi\u1ec7t h\u1ecdc h\u1eadu nh\u1ecb Ba-la-m\u1eadt-\u0111a<\/p>\n
\u0110\u1eb7c bi\u1ec7t h\u1ecdc h\u1eadu nh\u1ecb Ba-la-m\u1eadt-\u0111a gi\u1ea3<\/p>\n
D\u1ef1a v\u00e0o Ng\u00e0i Ph\u00e1p T\u00f4n\u00a0 1948 ni\u00ean b\u1ea3n qu\u1ea3ng lu\u1eadn\uff08d\u01b0\u1edbi \u0111\u00e2y vi\u1ebft t\u1eaft 48 ni\u00ean b\u1ea3n Qu\u1ea3ng Lu\u1eadn\uff09d\u1ecbch b\u1ed5 sung.<\/p>\n
336<\/p>\n
3<\/p>\n
T\u1ef3-b\u00e1t-x\u00e1-na<\/p>\n
T\u1ef3-b\u00e1t-x\u00e1-na \u0111\u1ea1o l\u00fd<\/p>\n
C\u0103n c\u1ee9 T\u1ea1ng v\u0103n m\u00e0 d\u1ecbch b\u1ed5 sung<\/p>\n
336<\/p>\n
3<\/p>\n
Nh\u01b0 k\u1ef3 th\u1ee9 \u0111\u1ec7<\/p>\n
Th\u1eed nh\u1ecb nh\u01b0 k\u1ef3 th\u1ee9 \u0111\u1ec7<\/p>\n
C\u0103n c\u1ee9 T\u1ea1ng v\u0103n m\u00e0 d\u1ecbch b\u1ed5 sung.<\/p>\n
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\u043f\u0430\u0440\u0430\u043c\u0438\u0442\u00bb. \u0417\u0430\u0442\u0435\u043c \u2014 \u043f\u0435\u0440\u0432\u0430\u044f \u0433\u043b\u0430\u0432\u0430 \u0434\u0435\u043b\u0438\u0442\u0441\u044f \u043d\u0430 \u043f\u043e\u0434\u0433\u043b\u0430\u0432\u044b \u00ab\u041f\u0440\u0430\u043a\u0442\u0438\u043a\u0430 \u043f\u0430\u0440\u0430\u043c\u0438\u0442, \u0444\u043e\u0440\u043c\u0438\u0440\u0443\u044e\u0449\u0430\u044f \u0441\u043e\u0431\u0441\u0442\u0432\u0435\u043d\u043d\u044b\u0435 \u043a\u0430\u0447\u0435\u0441\u0442\u0432\u0430 \u0411\u0443\u0434\u0434\u044b\u00bb \u0438 \u00ab\u041f\u0440\u0430\u043a\u0442\u0438\u043a\u0430 \u0447\u0435\u0442\u044b\u0440\u0435\u0445 \u0441\u0440\u0435\u0434\u0441\u0442\u0432 \u043e\u0431\u0440\u0430\u0449\u0435\u043d\u0438\u044f \u0434\u0440\u0443\u0433\u0438\u0445\u00bb. \u0415\u0441\u043b\u0438 \u0440\u0430\u0437\u044a\u044f\u0441\u043d\u044f\u0442\u044c \u044d\u0442\u043e\u0442 \u0430\u0431\u0437\u0430\u0446, \u0442\u043e \u0441\u043d\u0430\u0447\u0430\u043b\u0430 \u043d\u0435\u043e\u0431\u0445\u043e\u0434\u0438\u043c\u043e \u043e\u0441\u0432\u043e\u0438\u0442\u044c \u043e\u0431\u0449\u0443\u044e \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0443 \u0448\u0435\u0441\u0442\u0438 \u0441\u043e\u0432\u0435\u0440\u0448\u0435\u043d\u0441\u0442\u0432 \u0438 \u0447\u0435\u0442\u044b\u0440\u0435\u0445 \u0441\u0440\u0435\u0434\u0441\u0442\u0432 \u043e\u0431\u0440\u0430\u0449\u0435\u043d\u0438\u044f \u0434\u0440\u0443\u0433\u0438\u0445, \u0430 \u0437\u0430\u0442\u0435\u043c \u0443\u0434\u0435\u043b\u0438\u0442\u044c \u043e\u0441\u043e\u0431\u0435\u043d\u043d\u043e\u0435 \u0432\u043d\u0438\u043c\u0430\u043d\u0438\u0435 \u043f\u043e\u0441\u043b\u0435\u0434\u043d\u0438\u043c \u0434\u0432\u0443\u043c \u0441\u043e\u0432\u0435\u0440\u0448\u0435\u043d\u0441\u0442\u0432\u0430\u043c. \u0427\u0442\u043e \u043c\u044b \u043d\u0430\u0439\u0434\u0435\u043c \u0432 \u0447\u0430\u0441\u0442\u0438 \u043e \u0434\u0432\u0443\u0445 \u043f\u043e\u0441\u043b\u0435\u0434\u043d\u0438\u0445 \u0441\u043e\u0432\u0435\u0440\u0448\u0435\u043d\u0441\u0442\u0432\u0430\u0445? \u0413\u043b\u0430\u0432\u044b \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u0430\u00bb \u043e \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438 \u0438 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0438. \u041f\u043e\u044d\u0442\u043e\u043c\u0443 \u0447\u0435\u0442\u044b\u0440\u0435 \u0441\u0440\u0435\u0434\u0441\u0442\u0432\u0430 \u043e\u0431\u0440\u0430\u0449\u0435\u043d\u0438\u044f \u0434\u0440\u0443\u0433\u0438\u0445 \u0438\u0434\u0443\u0442 \u0434\u043e \u0433\u043b\u0430\u0432 \u043e \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438 \u0438 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0438. \u041a\u0430\u043a \u0432\u044b \u0434\u0443\u043c\u0430\u0435\u0442\u0435, \u043f\u043e \u043a\u0430\u043a\u0438\u043c \u043f\u0440\u0438\u0447\u0438\u043d\u0430\u043c \u043c\u0430\u0441\u0442\u0435\u0440 \u0426\u043e\u043d\u043a\u0430\u043f\u0430 \u0441\u0434\u0435\u043b\u0430\u043b \u0438\u043c\u0435\u043d\u043d\u043e \u0442\u0430\u043a? 13:50 [1] \u00ab\u0412\u043e\u0441\u0445\u0432\u0430\u043b\u0435\u043d\u0438\u0435 \u0432\u0437\u0430\u0438\u043c\u043e\u0437\u0430\u0432\u0438\u0441\u0438\u043c\u043e\u0433\u043e \u0432\u043e\u0437\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u044f\u00bb, https:\/\/sangharussia.ru\/buddiiskoe-uchenie\/dembrel-dodba-na-russkom-yazyke [2] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 1-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440\u0430\u043d\u0438\u0446\u0430 8. [3] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 2-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440\u0430\u043d\u0438\u0446\u0430 114. 00:00
\nUna aclaraci\u00f3n sobre la traducci\u00f3n desde el idioma chino
\nSobre \u300aEl Gran Tratado-La serenidad \u300b,Despu\u00e9s de que el Venerable Fa-Zun tradujera en idioma chino, \u00e9l mismo revis\u00f3 posteriormente su traducci\u00f3n,e hizo una nueva edici\u00f3n,sin embargo, por aqu\u00e9l entonces, su nueva edici\u00f3n no fue publicada. No fue hasta que recientemente esta edici\u00f3n revisada se public\u00f3 como parte de su colecci\u00f3n de escritos. Nuestro instituto de traducci\u00f3n se ha referido a esta nueva edici\u00f3n conjuntamente al texto original del Maestro Tsong-kha-pa en idioma tibetano, llevando a cabo una revisi\u00f3n muy profunda. Entonces esta vez mientras estudiamos la meditaci\u00f3n en la serenidad y la visi\u00f3n profunda, el texto en chino al que nos referiremos ser\u00e1 la nueva versi\u00f3n revisada de nuestro instituto de traducci\u00f3n, en algunos lugares, diferir\u00e1 un poco de la versi\u00f3n del \u300aEl Gran Tratado \u300bque tenemos actualmente. Incluiremos una referencia para todos los cambios de traducci\u00f3n en cada lecci\u00f3n relevante. 01:11
\nLos maestros m\u00e1s venerables tienen gran compasion; me inclino Respectuosamente a sus pies
\n\u00a1Ahora vamos a empezar! Por eso toodo el mundo, por favor abrid \u300aEl Gran Tratado\u300b p\u00e1gina 336 . \u00bfLo hab\u00e9is encontrado ya?Mira la segunda linea, la p\u00e1gina comienza con el t\u00edtulo \u300aEl Gran Tratado-en las etapas del camino hacia la iluminaci\u00f3n 14\u00ba fasc\u00edculo\u300b. Tras esto encontramos \u300cLos maestros m\u00e1s venerables tienen gran compasion; me inclino Respectuosamente a sus pies\u300dEn\u300a las Cuatro Anotaciones Entrelazadas\u300b,el Maestro Nga-wang Rab-ten tiene una explicaci\u00f3n para estas palabras,permitidme leerlas. Esta parte de \u300alas Cuatro Anotaciones Entrelazadas \u300bno ha sido publicada todav\u00eda, por lo que solo tengo este borrador actualmente. 02:04
\nEn referencia a la frase \u300cLos maestros m\u00e1s venerables tienen gran compasion; me inclino Respectuosamente a sus pies \u300del explica que:\u300cEsto hace referencia a los muchos maestros linajudos, del m\u00e1s honorable Maestro (Tsong-kha-pa) mismo, quien mantiene este linaje de ense\u00f1anza, como dicho anteriormente, las muchas ense\u00f1anzas de las grandiosas haza\u00f1as transmitidas desde Buddha, pasando por Maitreya, Asanga y as\u00ed sucesivamente; as\u00ed como aquellos linajes profundos transmitidos a trav\u00e9s de Manjushri, Nagarjuna, Shantideva y sucesivamentep;\u300d\u300cLos maestros m\u00e1s venerables tienen gran compasion\u300dEl Maestro Nga-wang Rab-ten explica que para quien el Maestro Tsong-kha-pa ampl\u00eda su homenaje refiri\u00e9ndose a los propios maestros del Maestro Tsong-kha-pa- los maestros directos y los mestros del linaje . Aqu\u00ed, Nga-wang-rab se refiere \u300cMaestro m\u00e1s honorable\u300d como al mism\u00edsimo Maestro Tsong-kha-pa en una forma de mostrarle su respeto; En \u300clos maestros linajudos\u300dse indica a los maestros directos y los maestros del linaje.Uno fue pasado de Shakyamuni Budda a Maitreya Bodhisattva, entonces de Maitreya Bodhisattva pas\u00f3 a Asanga Bodhisattva, y entonces a los difuntos maestros sucesivamente. Ellos son los maestros del linaje de las grandes escrituras. Buddha tambi\u00e9n confi\u00f3 un linaje a Manjushri Bodhisattva, quien lo transmiti\u00f3 respectivamente a los bodhisattvas Nagarjuna y Shantideva. Ellos y el linaje de profesores siguiente son los profesores de los linajes profundos. 03:23
\nLuego, \u300alas Cuatro Anotaciones Entrelazadas\u300b contin\u00faan:\u300cEn particular, el m\u00e1s honorable Maestro ha escrito:\u300egracias a la amabilidad de mis maestros; mi mente encontr\u00f3 por fin descanso\u300fEn realidad, nuestro m\u00e1s honorable Maestro no est\u00e1 separado ni es diferente del Protector Manjushri; sin embargo, para la perspectiva com\u00fan del estudiante, \u00e9l todav\u00eda se manifest\u00f3 escuchando el punto de vista profundo m\u00e1s correcto de Manjushri. Por lo tanto, \u00e9l se inclina hacia Manjushri, entre otros profesores.\u300dPermitidme que os explique esto un poco. Como dice, en particular, el Maestro Tsong-kha-pa en su \u300aAlabanza al Surgimiento Dependiente\u300b: \u300cgracias a la amabilidad de mis maestros; mi mente encontr\u00f3 por fin descanso.\u300dEn verdad, el Maestro Tsong-kha-pa y Manjushri Bodhisattva son uno y el mismo, pero para el seguidor medio, el maestro Tsong-kha-pa todav\u00eda se manifest\u00f3 a s\u00ed mismo aprendiendo el m\u00e1s profunda connocimento del punto de vista del Madhyamaka de Manjushri Bodhisattva, y fue a trav\u00e9s de la gran bondad de Manjushri Bodhisattva que el Maestro Tsong-kha-pa encontr\u00f3 el conocimiento de la vacuidad, esta es la raz\u00f3n por la cual antes de escribir sus cap\u00edtulos sobre la Serenidad, el primero homenajear\u00eda a sus profesores de ambos linajes, el amplio y el profundo, particularmente ligado a Manjushri Bodhisattva. Este es el significado de\u300cLos maestros m\u00e1s venerables tienen gran compasion; me inclino Respectuosamente a sus pies\u300d 04:49
\n\u300cEn particular\u300dc\u00f3mo adiestrarse en las dos \u00faltimas perfecciones
\nEntonces, permitidnos seguir leyendo. Continuando con esta lectura aqu\u00ed, mirad, encontramos debajo del t\u00edtulo: 04:59
\nEl segundo \u3001En particular c\u00f3mo adiestrarse en las dos \u00faltimas perfecciones, es la forma de cultivar la serenidad meditativa y la visi\u00f3n profunda.Porque la serenidad y la visi\u00f3n profunda, est\u00e1n incluidas en las perfecciones de la estabilizaci\u00f3n meditativa y la sabidur\u00eda respectivamente. 05:15
\nAqu\u00ed, la frase \u300cen particular\u300dla primera vez que la le\u00ed me hizo sentir algo especial, \u00bfSent\u00eds que es especial? Donde el Maestro Tsong-kha-pa explica las seis perfecciones (generosidad, disciplina \u00e9tica, paciencia, perseverancia gozosa, estabilizaci\u00f3n meditativa y sabidur\u00eda), \u00e9l podr\u00eda haber simplemente introducido las perfecciones una por una, en este orden. En \u300aEl Gran Tratado\u300b, \u00bfPor qu\u00e9 a\u00f1ade la frase antes de las dos \u00faltimas perfecciones \u300cen particular\u300d? En particular para las dos \u00faltimas perfecciones. Es para enfatizar su singularidad. \u00bfPor qu\u00e9 enfatizar su singularidad? De nuevo, podemos pensar sobre esto un momento. \u00bfCu\u00e1les son vuestros pensamientos? Pod\u00e9is tener un peque\u00f1o debate. 06:06
\nPara explicar este resumen, \u300cen particular\u300dsignifica ejercitar de manera concreta las dos \u00faltimas perfecciones, las cuales son la perfecci\u00f3n de estabilizaci\u00f3n meditativa y la perfecci\u00f3n de la sabidur\u00eda. Esto se refiere a las manera de cultivar la serenidad y la visi\u00f3n profunda.Respectivamente por\u300c su orden\u300d– sabio de etapas,est\u00e1n inclu\u00eddas en la perfecci\u00f3n de la estabilizaci\u00f3n meditativa y la perfecci\u00f3n de la sabidur\u00eda. Para clarificar esto un poco,en t\u00e9rminos generales, la serenidad y la visi\u00f3n profunda tambi\u00e9n se prantican por \u00a0aquellos de Hinayana,incluso muchos no-budistas cultivan la serenidad y la visi\u00f3n profunda tambi\u00e9n,sin embargo, cuando nos referimos a las seis perfecciones, solo los Buddhas y bodhisattvas las poseen. Por esto mismo, lo que es la serenidad no es necesariamente la perfecci\u00f3n de la estabilizaci\u00f3n meditativa, y lo que es la visi\u00f3n profunda no es necesariamente la perfecci\u00f3n de la sabidur\u00eda. 07:00
\nLas intenciones del Maestro Tsong-kha-pa
\nEntonces, \u00bfPor qu\u00e9 el Maestro Tsong-kha-pa en las \u00a0las dos \u00faltimas perfecciones ,en particular nos ense\u00f1ara la serenidad y la visi\u00f3n profunda? Podemos dedicarle a esta pregunta un poco de pensamiento.Por ejemplo, en el camino de capacidad media, reflexiona en el sufrimiento de la existencia c\u00edclica y c\u00f3mo eliminar la ignorancia, el podr\u00eda haber ense\u00f1ado la serenidad y la visi\u00f3n profunda, \u00bfPor qu\u00e9 esperar hasta esta parte? \u00bfPuedes imaginar alguna raz\u00f3n? \u00bfCu\u00e1les son los motivos? Bien, mirad en\u300a El Gran Tratado\u300b. \u00bfEn qu\u00e9 p\u00e1ginas crees que podr\u00edas encontrar la respuesta? Mira cu\u00e1ntas p\u00e1ginas estoy pasando. Todas estas p\u00e1ginas y todav\u00eda sigo pasando… \u00bfD\u00f3nde me encuentro? \u00a1En el princpio! He retornado \u300a El Gran Tratado\u300b pagina 2 linea 3 , para esta famosa frase. \u00a1La voy a leer ahora! 08:15
\nLas ense\u00f1anzas que voy a exponer aqu\u00ed se refieren a c\u00f3mo los seres afortunados pueden ser dirigidos a la budeidad por medio de los estadios del camino a la Iluminaci\u00f3n que contienen los puntos esenciales de todas las escrituras del Conquistador, son el sendero trzado por los dos grandes pioneros , Nagaryuna y Asanga, son el sistema para que los seres supremos progresen hasta el estado de omnisciencia, y comprenden en su totalidad todos los estadios practicados por los tres tipos de personas. 08:36
\nAl comienzo del aprendizaje de\u300a El Gran Tratado\u300b, \u00a1este p\u00e1rrafo sobresale mucho! Me pregunto si vuestra discusi\u00f3n en grupos ha tenido alg\u00fan debate emocionante sobre esto? Este p\u00e1rrafo de verdad que resalta sobre el resto, y es muy inspirador. Para explicarlo dice:Este tratado contiene los puntos clave de todos las escrituras de Buddha, Atenci\u00f3n! no solo una o dos ense\u00f1anzas de Buddha, sino todas sus ense\u00f1anzas y sus puntos clave. Tambi\u00e9n abarca completamente los caminos ense\u00f1ados por los grandes dos pioneros Nagarjuna y Asanga. \u00bfA d\u00f3nde llevan estos caminos? Son sistemas para que los seres supremos progresen hacia el estado de omnisciencia. Tomad nota aqu\u00ed!\u00a0 seres supremos. Para todos los 3 tipos de personas, consta de todas las etapas de sus pr\u00e1cticas. Nada de nada ha sido excluido u olvidado. Por lo tanto, a trav\u00e9s de las etapas del camino, los seres sin condiciones –\u300clos seres afortunados\u300d, son guiados en su pr\u00e1ctica hacia Buddhaood. \u00bfA d\u00f3nde llevan los seres afortunados ? Hacia Buddhaood. \u00a0Esta es la esencia de lo que este tratado nos ense\u00f1a. Cada uno puede reflexionar un poquito sobre este p\u00e1rrafo. 10:01
\nAhora, miraremos en \u300aEl Gran Tratado\u300b de nuevo. \u00bfA qu\u00e9 p\u00e1gina nos dirigimos? \u00bfPor qu\u00e9 p\u00e1gina quer\u00e9is abrir el libro? Pasar\u00e9 de p\u00e1ginas 194 LL 2: 10:21
\nSi aqu\u00ed tuviera que explicar s\u00f3lo el camino de las personas de capacidad media,tendr\u00eda que dar una explicaci\u00f3n detallada de los tres adiestramientos .Sin embargo,puesto que esto no es as\u00ed, explicar\u00e9 los adiestrmientos en la visi\u00f3n profunda y en la serenidad en la secci\u00f3n de las personas de capacidad grande\u00a0 y no me extender\u00e9 en este momento. Por tanto , aqu\u00ed elucidar\u00e9 ,brevemente. 10:44
\n\u00bfDe qu\u00e9 va esto? Esto es de los cap\u00edtulos en el tipo de camino que cultivas para detener la existencia c\u00edclica para el camino de las personas de capacidad media. Dice que si el maestro Tsong-kha-pa solo ense\u00f1ara el camino de media capacidad, entonces el tendr\u00eda que explicar los tres adiestramientos en detalle– disciplina \u00e9tica, concentraci\u00f3n y sabidur\u00eda en ese orden.Y sique .Sin embargo, este \u300cno es el caso\u300d. As\u00ed no es como debe ser. El Maestro Tsong-kha-pa no intenta guiarnos solo por el camino de capacidad media, por lo que en referencia a las pr\u00e1cticas de la serenidad y as\u00ed como sabidur\u00eda(la vision profunda), el esperar\u00eda hasta la secci\u00f3n de personas de gran capacidad para explicar todo en detalle, no en la secci\u00f3n de capacidad media. \u300cexplicar\u00e9 los adiestrmientos en la visi\u00f3n profunda y en la serenidad meditativa en la secci\u00f3n de las personas de capacidad grande\u300d, las explicaciones detalladas. 11:50
\nComo podemos ver, en \u300aEl Gran Tratado \u300blos cap\u00edtulos sobre la serenidad y la visi\u00f3n profunda se encuentran en el t\u00edtulo\u300cEn particular, c\u00f3mo adiestrarse en las dos \u00faltimas perfecciones \u300d, y \u00bfQu\u00e9 gran t\u00edtulo tiene este entrenamiento en particular? Podemos mirar en \u300aEl Gran Tratado \u300b, Viene\u300cC\u00f3mo adiestrarse en las acciones del bodisatva en general\u300d. Entonces,y\u300cC\u00f3mo adiestrarse en las acciones del bodisatva en general\u300d \u00a0\u00bfD\u00f3nde se encuentra el t\u00edtulo ?\u00bf Lo pod\u00e9is encontrar? Si mir\u00e1is en el tratado, \u00bfD\u00f3nde est\u00e1? Si est\u00e1is buscando en \u300aEl Gran Tratado\u300bpagina 262 tambien es la linea LL2, letra negra , \u300cEl tercero \u3001El proceso de aprender las perfecciones:\u300d\u00bfLo veis? \u00bfHab\u00e9is llegado ya? Primer parte es \u300cC\u00f3mo adiestrarse en las acciones del bodisatva en general\u300d; 2\u300cEn particular, c\u00f3mo adiestrarse en las dos \u00faltimas perfecciones\u300d.y Despu\u00e9s de esto:\u300cLa primera divisi\u00f3n arriba tiene 2 partes: 1 Adiestrarse en las perfecciones que maduran las cualidades que tendr\u00e1ss cuando te conviertas en un buda. 2 Adiestrarse en las cuatro formas de reunir disc\u00edpulos que ayuda a otros a madurar.\u300d. Para explicar esta parte un poco, tenemos que adiestrarnos en general las seis perfecciones y las cuatro formas de reunir disc\u00edpulos,\u00a0 luego adiestrarse \u00a0las dos \u00faltimas perfecciones en particular. Entonces, en la parte de las dos \u00faltimas perfecciones, \u00bfqu\u00e9 encontramos? \u00a1Extensas ense\u00f1anzas sobre la serenidad y la visi\u00f3n profunda ! Entonces se ense\u00f1a las cuatro formas de reunir disc\u00edpulos antes de la sereniddad y la a visi\u00f3n profunda. \u00a0\u00bfPuedes imaginar cu\u00e1les son las intenciones del Maestro Tsong-kha-pa para hacerlo as\u00ed? 13:50<\/p>\n","protected":false},"excerpt":{"rendered":"
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