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00:00
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\n\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u6c49\u85cf\u7248\u672c\u7684\u5f02\u540c
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\n\u63a5\u7740\u5b97\u5927\u5e08\u89e3\u91ca\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u7684\u7ecf\u6587\uff0c\u6211\u4eec\u5f80\u4e0b\u770b\uff1a08:41
\n\u8a00\u7c97\u91cd\u8005\uff0c\u8c13\u5fc3\u76f8\u7eed\u4e2d\u6240\u4f4f\u4e60\u6c14\uff0c\u589e\u957f\u98a0\u5012\u6709\u5883\u582a\u80fd\uff1b08:51
\n\u5176\u4e2d\u7684\u201c\u7c97\u91cd\u201d\u662f\u6307\u4e00\u79cd\u4f4f\u4e8e\u5fc3\u7eed\u4e2d\u7684\u4e60\u6c14\u3002\u4ec0\u4e48\u6837\u7684\u4e60\u6c14\u5462\uff1f\u80fd\u591f\u589e\u957f\u98a0\u5012\u6709\u5883\u7684\u582a\u80fd\uff0c\u5c31\u662f\u589e\u957f\u98a0\u5012\u6709\u5883\u7684\u8fd9\u4e2a\u80fd\u529b\uff0c\u662f\u4e00\u79cd\u80fd\u4ee4\u98a0\u5012\u7684\u6709\u5883\u589e\u957f\u7684\u8fd9\u4e2a\u80fd\u529b\u3002\u8bf7\u95ee\u5927\u5bb6\u201c\u6709\u5883\u201d\u662f\u4ec0\u4e48\u5440\uff1f\u5c31\u662f\u8da3\u5165\u81ea\u5df1\u7684\u5bf9\u5883\u7684\u6cd5\uff0c\u8fd9\u91cc\u8fb9\u4e3b\u8981\u662f\u6307\u8da3\u5165\u5bf9\u5883\u7684\u5fc3\u8bc6\u3002\u201c\u6709\u5883\u201d\u4e0d\u662f\u6307\u5883\uff0c\u4e3b\u8981\u662f\u6307\u5fc3\u8bc6\u3002\u6240\u4ee5\u770b\u5230\u201c\u6709\u5883\u201d\u8fd9\u4e2a\u4e24\u4e2a\u5b57\uff0c\u6ca1\u6709\u5b66\u8fc7\u7684\u4eba\u53ef\u80fd\u4f1a\u8bef\u4ee5\u4e3a\u662f\u201c\u5883\u201d\uff0c\u5b9e\u9645\u4e0a\u6709\u5883\u5728\u300a\u6444\u7c7b\u5b66\u300b\u91cc\u662f\u6709\u5b9a\u4e49\u7684\uff0c\u5c31\u662f\u8da3\u5165\u81ea\u5883\u7684\u6cd5\uff0c\u8fd9\u91cc\u4e3b\u8981\u5c31\u662f\u6307\u5fc3\u8bc6\u3002\u201c\u582a\u80fd\u201d\u5c31\u662f\u80fd\u529b\u7684\u610f\u601d\uff0c\u4ee4\u98a0\u5012\u7684\u5fc3\u8bc6\u589e\u957f\u7684\u80fd\u529b\uff0c\u5728\u8fd9\u91cc\u8fb9\u5c31\u662f\u6240\u8bf4\u7684\u4e60\u6c14\u3002\u800c\u8fd9\u4e2a\u4e60\u6c14\uff0c\u90a3\u4e2a\u540d\u5b57\u662f\u4ec0\u4e48\uff1f\u5c31\u662f\u201c\u7c97\u91cd\u201d\u3002\u542c\u8d77\u6765\u597d\u50cf\u5f88\u90aa\u6076\uff0c\u56e0\u4e3a\u5b83\u4f1a\u4ee4\u98a0\u5012\u7684\u8fd9\u4e2a\u4e60\u6c14\u589e\u957f\u300210:08
\n\u90a3\u4e48\u56de\u5230\u201c\u8a00\u7c97\u91cd\u8005\u201d\uff0c\u5728\u5fc3\u7eed\u91cc\u6240\u4f4f\u7684\u8fd9\u4e2a\u201c\u4f4f\u201d\u5b57\uff0c\u4ee4\u4eba\u5f88\u4e0d\u8212\u670d\uff0c\u5f15\u751f\u70e6\u607c\u7684\u4e60\u6c14\u4f4f\u5728\u5fc3\u7eed\u91cc\u505c\u7559\u5f88\u4e45\u3001\u5f88\u4e45\u3002\u6298\u78e8\u6211\u4eec\u5440\uff0c\u6467\u6b8b\u6211\u4eec\uff01\u4f46\u662f\u5b83\u662f\u4e0d\u662f\u6ca1\u6cd5\u6cbb\u4e86\uff0c\u5c31\u662f\u5b83\u6700\u5927\uff0c\u8c01\u4e5f\u4e0d\u80fd\u5bf9\u4ed8\u5b83\uff1f\u4e0d\u662f\u8fd9\u6837\u7684\uff01\u5b83\u867d\u7136\u4f4f\u5728\u5fc3\u7eed\u91cc\uff0c\u800c\u4e14\u505c\u7559\u5f88\u4e45\u5f88\u4e45\uff0c\u4f46\u662f\u6b63\u56e0\u4e3a\u5b83\u662f\u7f18\u8d77\u4e4b\u6cd5\uff0c\u5b83\u4e0d\u662f\u4ece\u6765\u5c31\u6709\u3001\u6c38\u8fdc\u90fd\u4e0d\u4f1a\u6d88\u5931\u7684\u90a3\u6837\u4e00\u4e2a\u602a\u7269\u3002\u6240\u4ee5\u6211\u4eec\u8fd0\u7528\u8bc1\u5f97\u7a7a\u6027\u7684\u6bd7\u94b5\u820d\u90a3\u90a3\u6837\u7684\u529b\u91cf\uff0c\u53ef\u4ee5\u628a\u5b83\u9a71\u9010\u51fa\u53bb\uff0c\u4e43\u81f3\u5f7b\u5e95\u5730\u6d88\u706d\u5b83\uff01\u63a5\u4e0b\u6765\u518d\u770b\u539f\u6587\u3002\u8bf4\uff1a11:14
\n\u76f8\u8005\uff0c\u8c13\u4e8e\u98a0\u5012\u5883\u524d\u540e\u6240\u751f\u803d\u7740\uff0c\u6da6\u5f7c\u4e60\u6c14\u300211:20
\n\u8fd9\u53e5\u8bdd\u7684\u610f\u601d\u5c31\u662f\uff1a\u7531\u4e8e\u524d\u540e\u6240\u4ea7\u751f\u7684\u5bf9\u5883\uff0c\u5bf9\u4e8e\u98a0\u5012\u5883\u7684\u8fd9\u4e2a\u803d\u7740\u800c\u6ecb\u6da6\u4e86\u4e60\u6c14\u3002\u90a3\u4e48\u6211\u4eec\u5bf9\u4e8e\u98a0\u5012\u7684\u5883\u4f1a\u4ea7\u751f\u803d\u7740\uff0c\u8fd9\u6837\u7684\u803d\u7740\u662f\u4e0d\u662f\u53ea\u751f\u4e00\u6b21\u5462\uff1f\u4e0d\u662f\u7684\uff0c\u662f\u524d\u540e\u751f\u8d77\uff0c\u4e5f\u5c31\u662f\u4e0d\u53ea\u751f\u8d77\u4e00\u6b21\uff0c\u800c\u662f\u6570\u6570\u3001\u6570\u6570\u5730\u751f\u8d77\u3002\u5728\u6211\u4eec\u7684\u5fc3\u4e2d\u751f\u8d77\u8fd9\u6837\u7684\u803d\u7740\u4f1a\u6709\u4ec0\u4e48\u6837\u7684\u4f5c\u7528\u5462\uff1f\u5c31\u662f\u5b83\u53cd\u8fc7\u6765\u8fd8\u4f1a\u201c\u6da6\u201d\u3001\u6ecb\u6da6\u90a3\u4e2a\u4e60\u6c14\u3002\u4e5f\u5c31\u662f\u524d\u9762\u8bb2\u5230\u7684\u90a3\u4e2a\u7c97\u91cd\u7684\u4e60\u6c14\uff0c\u6211\u4eec\u5bf9\u98a0\u5012\u7684\u8fd9\u4e2a\u5883\u6570\u6570\u5730\u4ea7\u751f\u803d\u7740\uff0c\u6240\u4ee5\u4f1a\u6ecb\u6da6\u6211\u4eec\u5fc3\u7eed\u4e2d\u4ee4\u98a0\u5012\u7684\u5185\u5fc3\u4e0d\u65ad\u589e\u957f\u7684\u8fd9\u6837\u4e00\u4e2a\u4e60\u6c14\u3002\u6240\u4ee5\u8fd9\u4e24\u4e2a\uff0c\u4e00\u4e2a\u76f8\u3001\u4e00\u4e2a\u7c97\u91cd\uff0c\u628a\u6211\u4eec\u7ed1\u5f97\u6b7b\u6b7b\u7684\u3001\u52a8\u5f39\u4e0d\u5f97\uff0c\u770b\u8d77\u6765\u662f\u5f88\u4e25\u91cd\u554a\uff01\u82e6\u4e0d\u582a\u8a00\u554a\uff01\u5b83\u4eec\u8fd8\u4f1a\u4e92\u76f8\u5e2e\u5fd9\u6298\u78e8\u6211\u4eec\u300212:38
\n\u6ce8\u273d\uff1a\u6b64\u6bb5\u5f15\u6587\u4e8e\u5f53\u65f6\u5f00\u793a\u65f6\uff0c\u4ecd\u672a\u6539\u8bd1\u300a\u5e7f\u8bba\u300b\u539f\u6587\uff0c\u6545\u4ecd\u6cbf\u7528\u6cd5\u5c0a\u6cd5\u5e08\u539f\u8bd1\u3002
\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
\u6539\u8bd1\u539f\u56e0<\/p>\n
337<\/p>\n
4<\/p>\n
\u5982\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u4e91\uff1a\u201c\u4f17\u751f\u4e3a\u76f8\u7f1a\uff0c\u53ca\u4e3a\u7c97\u91cd\u7f1a\uff0c\u8981\u52e4\u4fee\u6b62\u89c2\uff0c\u5c14\u4e43\u5f97\u89e3\u8131\u3002\u201d<\/p>\n
\u53c8\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u4e91\uff1a\u201c\u4f17\u751f\u7531\u4fee\u89c2\uff0c\u4ee5\u53ca\u5962\u6469\u4ed6\uff0c\u4e43\u4ece\u7c97\u91cd\u7f1a\uff0c\u53ca\u76f8\u7f1a\u89e3\u8131\u3002\u201d<\/p>\n
\u6cd5\u5c0a\u6cd5\u5e08\u7cfb\u4f9d\u7384\u5958\u5927\u5e08\u8bd1\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u6587\u8bd1\u51fa\uff0c\u4e3a\u914d\u5408\u7b3a\u6ce8\uff0c\u4eca\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n
337<\/p>\n
5<\/p>\n
\u6240\u6709\u4e60\u6c14<\/p>\n
\u6240\u4f4f\u4e60\u6c14<\/p>\n
\u636e\u85cf\u6587\u8865\u8bd1\u3002<\/p>\n
337<\/p>\n
5<\/p>\n
\u5185\u5fc3\u98a0\u5012<\/p>\n
\u98a0\u5012\u6709\u5883<\/p>\n
\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n
337<\/p>\n
5<\/p>\n
\u8c13\u4e8e\u5916\u5883\u524d\u540e\u6240\u751f\u98a0\u5012\u4e60\u6c14<\/p>\n
\u8c13\u4e8e\u98a0\u5012\u5883\u524d\u540e\u6240\u751f\u803d\u8457\uff0c\u6da6\u5f7c\u4e60\u6c14<\/p>\n
\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n
00:00Hello, everyone! We’re going to study the Great Treatise together again. Please be focused, everyone! We will continue in the text. Please open the Great Treatise\u2014volume 3, page 14, the last paragraph. Here, Master Tsong-kha-pa cites from the Sutra Unravelling the Intended Meaning again. Let’s read what it says. 00:34 The Sutra Unravelling the Intended Meaning: Similarities and Differences in its Tibetan and Chinese Versions Also, the Sutra Unravelling the Intended Meaning states:Once people have cultivated insightAnd serenity, they are freeFrom the bondage of dysfunctional tendenciesAnd from the bondage of signs.It says that in the minds of living beings, there are the “bondage of dysfunctional tendencies” and the “bondage of signs”\u2014two types of inner “bondage.” “Bondage” means being tied up or bound by something. Because of these two kinds of bondage, we are not free. So, what can we do? It will take diligent practice of serenity and insight for us to be freed from these bondages of dysfunctional tendencies and signs. 01:25 Regarding this stanza from the Sutra Unravelling the Intended Meaning, the later explanations in the treatise will look a little different from this part here [in the Chinese book]. This is because the lines are arranged differently in the Tibetan and Chinese texts;[1] the orders of the lines are different. Master Tsong-kha-pa cited the stanza from the Tibetan version of the sutra. So, if translated directly from Tibetan, it would be:Living beings, by practicing insightas well as samatha,Are then from the bondage of dysfunctional tendenciesAnd from the bondage of signs, freed.[2]It mentions insight before serenity, and the bondage of dysfunctional tendencies before that of signs. However, in the Chinese version of the Sutra Unravelling the Intended Meaning, it is the other way around. It mentions serenity before insight, and the bondage of signs before that of dysfunctional tendencies. Yet in terms of actual meaning and content, they are completely consistent. Whether it is the Tibetan version or the Chinese version, both explain the point very clearly. There isn’t a difference. 02:33 When Ven. Fazun was translating this sutra reference in the Great Treatise, he closely followed Master Xuanzang’s translations as his reference basis. Master Xuanzang’s translation mentions the bondage of signs before that of dysfunctional tendencies, which is in the opposite order from what is in the Tibetan sutra. Though the words are ordered differently, the meaning is one and the same. 02:57 We have looked at the text of the sutra itself, and noticed that, in both the Chinese and Tibetan versions, the preceding prose portion of the sutra mentions the bondage of signs before the bondage of dysfunctional tendencies. However, in the verse portion that comes after that, the Chinese and Tibetan versions are a little different. In the Chinese version, this same ordering is maintained from the prose to the subsequent verse, while in the Tibetan version, the order in the prose and in the verse are different\u2014not the same. 03:32 Therefore, as we reach this section and progress on, be careful not to explain things incorrectly, because if we make a mistake, then we will completely mix up the explanations for the two bondages. The verse we study is from Master Xuanzang’s translation of the sutra, but its explanation here is by Master Tsong-kha-pa. It follows the order found in the Tibetan version of the sutra instead. If we are not aware of this, we might mix things up, so everyone please be careful here. 04:01 In the Four Interwoven Annotations,[3] it is explained that “dysfunctional tendencies” here\u2014the “bondage of dysfunctional tendencies”\u2014just refers to the habitual tendencies in our mind which can give rise to afflictions. Then, the “bondage of signs” refers to ongoing afflictions. They are like powerful torrents in a river, surging and rising ceaselessly\u2014ongoing afflictions. So, what does “ongoing afflictions” mean? It means currently active afflictions, which can in turn nourish and strengthen the seeds of affliction in our mind. 04:36 The Bondage of Dysfunctional Tendencies\u2014Tendencies for Affliction Now, regarding the bondage of dysfunctional tendencies, we are tied up by it. In other words, we do not have freedom or self-determination. We cannot be the way we want, or do what we like to do. And so, why are we not free? What are we tied up by? What are we tied up by? Dysfunctional tendencies\u2014What exactly are “dysfunctional tendencies”? They are habitual tendencies in our mind that cause afflictions to arise. Where do these habits come from? They have been accumulated from our past. They are very deep-rooted. No matter what we are doing, they would sway our state of being toward the arising of afflictions. It is this tendency, like a powerful force that pulls us. For instance, when we observe ourselves, would we find our own minds to be more easily attuned to virtue, or to non-virtue? We might have changed a lot already, but we would still find it quite hard to move toward virtue, but quite easy to attune with non-virtue. Affliction arises easily. This is what is meant by the bondage of dysfunctional tendencies. 05:52 So, about these afflictive tendencies in our minds\u2014these tendencies that we are tied up by, which are propelling us toward places of deeper and deeper suffering, pushing us to sink lower, to fall toward destruction, what should we do about them? We must cultivate the insight that realizes emptiness. Take note! We must cultivate the insight that realizes emptiness in order to eradicate them, to cut them away. 06:22 So now that we have learned about this bondage of dysfunctional tendencies,\u00a0 we should make real effort to shake ourselves free of it. Since it is very stubborn and deep-rooted in us, it will take the supreme powerful sword of emptiness to sever it at the root. Simply being afraid of it or being sad about it will not help us. We must think of ways to fight against it. The buddhas and bodhisattvas have walked the path of practice so that we can take it as well. How can we possibly take this bondage of dysfunctional tendencies\u2014these afflictive habits in our minds\u2014and take them out from the root? From the root! We should begin in this moment, to study, contemplate, and meditate; make a vow to end this bondage, and be observant and thoughtful in what we think and do. So, we cannot be slack in our practice. We must keep our practice strong! 07:22 The Bondage of Signs\u2014Ongoing Afflictions Again, let us read from the Sutra Unravelling the Intended Meaning, where it says:Once people have cultivated insightAnd serenity, they are freeFrom the bondage of dysfunctional tendenciesAnd from the bondage of signs.Now, what does the “bondage of signs” mean? What is the bondage of signs? As we mentioned before, it means ongoing afflictions, right? So, in what ways are we tied up by ongoing afflictions? We have firsthand experience with this, right? How do ongoing afflictions bind us? For example, when we come across pleasant objects or unpleasant objects, our minds are\u00a0 swayed by these external objects. We cling onto pleasant things, and feel averse toward unpleasant ones. Everywhere we go, we find the mind holding onto all kinds of wrong things. Is there anything that can subdue this afflicted state, anything to stop it from being so relentless and so tempestuous? Is there anything? There is! It is meditative serenity. Therefore, through practicing insight, we will be freed from the bondage of dysfunctional tendencies, and only through practicing serenity can we be freed from the bondage of signs. 08:34 The Scripture\u2019s Words Explained Next, Master Tsong-kha-pa explains the words from the Sutra Unravelling the Intended Meaning. Let’s read on:Here, “dysfunctional tendencies” refers to latent propensities dwelling in your mind-stream which can produce increasing degrees of misconceptions;”Dysfunctional tendencies” here refers to\u2014Note here!\u2014a type of propensities in our mind. What kind of propensities? The kind that can produce increasing degrees of misconceptions, which means tendencies for misconceptions to increase in our minds\u2014tendencies that bring about more and more [what the treatise technically calls] “wrong ‘object possessors'”[4] in our minds. Everyone, what does “object possessor” mean? It means “phenomenon that engages its object.”[5] Here, it is mainly used to refer to mental states, which do engage their own objects. The term “object possessor” does not mean “object.” Here, it mainly refers to mental phenomena. When we see the term “object possessors,” those who have not learned it may mistake it for “objects,”[6] but it has a definition in the Collected Topics. It is: “phenomenon that engages its object.” Here, it mainly refers to mental states. The word “can” denotes an ability\u2014the ability to generate more misconceptions in the mind. Here, it is associated with the propensities discussed.[7] And what are these propensities called? “Dysfunctional tendencies.” This sounds very evil, because this is something that causes our mind to have more and more wrong tendencies. 10:08 Now, back to the text: “‘dysfunctional tendencies’ refers to latent propensities dwelling in your mind-stream\u2026,”[8] mind this word “dwelling”… What a discomforting word! It tells us that these tendencies are dwelling\u2014staying\u2014in our mind, staying there for long, long periods of time\u2014giving us pain, giving us misery! But is this a plight beyond all remedy? Does it tower over us all? Are we powerless against it? That is not how it is! Indeed, these tendencies dwell in our mind and have been there for a very long time, but precisely because this bondage is a dependently arising phenomenon, and not something absurd that just stays there with no beginning and no end, we are able to make use of the power of the insight that realizes emptiness to drive it out, even to completely eradicate it. 11:08 Then, continuing in the text, it says:”signs” refers to ongoing attachments[9] to erroneous objects, which foster those propensities.This says that ongoing attachments to objects\u2014to wrong objects\u2014arise in our minds and strengthen our habitual tendencies. When it comes to these attachments to wrong objects, do these attachments only occur once, as a one-time incidence? No. They are ongoing, arising successively. They do not only occur once, but recur many, many times, again and again. What are the effects of these attachments in our mind? They would come around and foster\u2014nourish and strengthen\u2014our afflictive propensities, which, as we mentioned before, are the dysfunctional tendencies. As we become attached to erroneous objects, these attachments themselves also make our mental tendencies for misconception stronger and stronger. Thus, these two things: on one hand, signs, and on the other hand, dysfunctional tendencies, have us bound up very tightly, completely unable to move. It looks like a dire situation, like we are in real trouble! And they even feed into each other to make us suffer! 12:38 [1] The quoted stanza as it appears in the original Chinese version of the Great Treatise (“\u773e\u751f\u70ba\u76f8\u7e1b\uff0c\u53ca\u70ba\u7c97\u91cd\u7e1b\uff0c\u8981\u52e4\u4fee\u6b62\u89c0\uff0c\u723e\u4e43\u5f97\u89e3\u812b”) can be literally read as: Living beings are bound by signs And bound by dysfunctional tendencies, And need to diligently practice serenity and insight In order to gain freedom. The lines are ordered differently from how they appear in the Tibetan text. The reasons for and implications of this different arrangement are explained in the next parts of this teaching. The English translation of the treatise follows the line arrangement of the Tibetan version, and therefore does not have the difference in ordering seen in the Chinese translation. The original Chinese translation has been changed during the review process, and this change is recorded at the end of the Chinese transcript for this teaching. (For further information regarding changes to the Chinese translation, please refer to the section named “A Note on the Chinese Translation” at the beginning of teaching 0003.) [2] The particular translation given here is roughly an English literal rendering of the new (more direct) Chinese translation from the Tibetan text, to give the English reader a general sense of the new Chinese version. Due to differences in word order between Tibetan and Chinese (and English as well), even if translating as literally as possible from Tibetan into Chinese (or English), some words must be changed or shifted to different positions in order to make sensible sentences. This chiefly explains why this stanza here appears different from the version in the English Great Treatise. The main point here, as the teaching explains, is that the original Chinese translation differs from the Tibetan text in the ordering of the lines. The Tibetan stanza itself says \u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f56\u0f0b\u0f54\u0f7c\u0f0b\u0f61\u0f72\u0f66\u0f0b\u0f66\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f51\u0f44\u0f0b\u0f0d \u0f0d\u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f42\u0f7c\u0f58\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0fb1\u0f66\u0f0b\u0f53\u0f0b\u0f53\u0f72\u0f0d \u0f0d\u0f42\u0f53\u0f66\u0f0b\u0f44\u0f53\u0f0b\u0f63\u0f7a\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f60\u0f46\u0f72\u0f44\u0f0b\u0f56\u0f0b\u0f51\u0f44\u0f0b\u0f0d \u0f0d\u0f58\u0f5a\u0f53\u0f0b\u0f58\u0f60\u0f72\u0f0b\u0f60\u0f46\u0f72\u0f44\u0f0b\u0f63\u0f66\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f42\u0fb2\u0f7c\u0f63\u0f0b\u0f60\u0f42\u0fb1\u0f74\u0f62\u0f0d\u0f0d (skye ba po yis lhak mtong dang \/ zhi gnas goms par byas na ni \/ gnas ngan len kyi ‘ching ba dang \/ mtshan ma’i ‘ching las rnam grol ‘gyur), which could be rendered literally (albeit quite awkwardly in English) as, “Living beings, when through insight \/ And serenity having practiced, \/ From the bondage of dysfunctional tendencies \/ And the bondage of signs, become free.” [3] In the Four Interwoven Annotations, both within and after the stanza quoted from the Sutra Unravelling the Intended Meaning, there are Master Ba-so annotations which explain the two types of bondage. The following two sections of the teaching, \u201cThe Bondage of Dysfunctional Tendencies\u2014Tendencies for Affliction\u201d and \u201cThe Bondage of Signs\u2014Ongoing Afflictions\u201d also elaborate on this topic. [4] A note on the word “misconceptions” and the term “object possessor”: The word “misconceptions” in the English text of the Great Treatise is translated from a Tibetan phrase (\u0f61\u0f74\u0f63\u0f0b\u0f45\u0f53\u0f0b\u0f55\u0fb1\u0f72\u0f53\u0f0b\u0f45\u0f72\u0f0b\u0f63\u0f7c\u0f42\u0f0b; yul can phyin ci log) which can be literally interpreted as “object possessor that is backwards (or inverted),” where “object possessor” (\u0f61\u0f74\u0f63\u0f0b\u0f45\u0f53; yul can) is a defined term explained right next in the teaching. In layman’s terms, a “wrong object possessor” can be roughly understood as “something that is mistaken about an object.” This includes mistaken minds, mistaken words, mistaken ideas, and several other kinds of mistaken things. In this context, the term is mainly intended to refer to “mistaken mental states,” which is consistent with “misconceptions,” as seen in the English text. When Ven. Fazun translated this phrase into Chinese, he used a phrase akin to “errors in the mind.” It appears that despite spatial and temporal differences, the first translators for both the English and Chinese texts chose not to express this phrase in its full technical form, likely in consideration for the readers’ ease of understanding. While the idea of “object possessors” is mostly unfamiliar to the general English and Chinese readers, it is much more well-known and familiar to Tibetan Buddhists In the Chinese translation review, the phrase has now been edited into “wrong object possessors.” Currently, a considerable portion of the Chinese learners of this teaching series have had some prior background in the related terminology, but only a comparatively smaller portion of English viewers have had the same background, so the word “misconceptions” in the original English translation has been retained, unlike in the Chinese translation. It should simply be noted, as mentioned above, that the word “misconceptions” in the English text has been translated\u2014correctly\u2014from a phrase in the Tibetan text which literally says “wrong object possessors,” and the meaning of the latter term is what the teaching here will go on to explain.\u00a0 [5] As the following part of the teaching will also mention, in the Collected Topics, “phenomenon that engages its object” is the definition of “object possessor.” However, its meaning should not be construed simply as “anyone or anything that possesses an object” (such as a bird who owns a nest) or “anyone or anything that engages with an object in any way” (such as a stick that hits a drum) in the usual sense. To give a rough sense of what “object possessor” encompasses, types of object possessors which are commonly talked about in dialectics include (1) minds and consciousnesses (which perceive their objects, among many other manners of engagement), (2) verbal expressions (which express their objects), and (3) sentient beings (regarded as object possessors mainly because of our minds). The English term and definition used here are found in The Topography of the Tibetan Intellectual World and How to Debate It: Ngag-wang-tra-shi’s The Collected Topics Of Epistemology: Volume 1: Chapters 1-12, a translation of chapters 1-12 of Se Ngag-wang-tra-shi’s Collected Topics by Steven Weinberger in collaboration with Geshe Lo-sang-gyal-tshan, trans. 2017; P208. [6] This situation is perhaps even more likely for someone reading in Chinese, since the term “object possessor” in Chinese reads literally similar to “[something] having objects”, while the usual Chinese word for “have” is also interchangeable with the word for “there be,” thus the term also reads like “there is object.” [7] This sentence in English is phrased somewhat differently from how it is in Chinese, due to a difference in how the quoted excerpt is translated in the English and Chinese texts. This excerpt in the Chinese text of the treatise, if interpreted somewhat literally, says: “That which is called ‘dysfunctional tendencies’ refers to a habitual propensity dwelling in the mind-stream, the capability to give increase to wrong object possessors (or misconceptions).” With that, a more literal rendering of the explanation in this teaching would be: “‘Capability’ means ‘ability’\u2014the ability to give increase to wrong mental states. Here, it means precisely the propensities discussed.” Since the second noun (here, “potency”) is not explicit in the English text, the translation of the teaching is modified slightly to explain the word “can” instead, which is similar in meaning to “potency” and “ability.” For reference, the Tibetan text is: “\u0f51\u0f7a\u0f0b\u0f63\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f44\u0f53\u0f0b\u0f63\u0f7a\u0f53\u0f0b\u0f53\u0f72\u0f0d \u0f61\u0f74\u0f63\u0f0b\u0f45\u0f53\u0f0b\u0f55\u0fb1\u0f72\u0f53\u0f0b\u0f45\u0f72\u0f0b\u0f63\u0f7c\u0f42\u0f0b\u0f42\u0f7c\u0f44\u0f0b\u0f53\u0f66\u0f0b\u0f42\u0f7c\u0f44\u0f0b\u0f51\u0f74\u0f0b\u0f56\u0f66\u0f90\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f53\u0f74\u0f66\u0f0b\u0f54\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b\u0f63\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f56\u0f42\u0f0b\u0f46\u0f42\u0f66” (de la knas ngan len ni, yul can phyin ci log gong nas gong du bskyed ba’i nus pa sems rgyud la knas ba’i bag chaks). [8] A note on the word “dwelling”: For this excerpt, the original English translation does not have the word “dwelling.” The word has been added because it will be explicitly commented on in a later part of this teaching. A similar addition (of a word similar to “dwelling”) has been made to the original Chinese translation as well, which also did not contain this meaning explicitly. The corresponding Tibetan word is “\u0f42\u0f53\u0f66,” (gnas). It can mean “to dwell,” “to abide,” “to stay” and similar verbs. It can also mean “to be \u2026 [somewhere].” [9] In this particular context, this “attachment” (Tib: \u0f5e\u0f7a\u0f53; zhen) is not the same as the usual affliction “attachment” (Tib: \u0f60\u0f51\u0f7c\u0f51\u0f0b\u0f46\u0f42\u0f66; ‘dod chaks). The Tibetan word can mean anything from mental conception to strong adherence to afflictive attachment, depending on the context. It can refer to more than the affliction attachment. For example, it can manifest as either liking or disliking an object. (As the teaching explains, the bondage of signs can refer to different kinds of ongoing afflictions, such as attachment and hostility toward pleasant and unpleasant objects respectively.) On the other hand, the affliction attachment only manifests as a state of liking and desiring its object, and does not encompass other afflictions such as anger. 00:00\uc548\ub155\ud558\uc138\uc694! \ub610 \ud568\uaed8 \u300e\ub78c\ub9bc\u300f\uc744 \ubc30\uc6b0\uac8c \ub418\uc5c8\uc2b5\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \uc9d1\uc911\ud558\uc138\uc694! \uacc4\uc18d \ubc30\uc6b0\uaca0\uc2b5\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \u300e\ub78c\ub9bc\u300f 615 \ud398\uc774\uc9c0 \uccab\uc9f8 \uc904\uc744 \ubcf4\uc138\uc694. \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc744 \uc778\uc6a9\ud588\uc2b5\ub2c8\ub2e4. \uc6d0\ubb38\uc744 \ubcf4\uc138\uc694: 00:34 \ud55c\ubb38\uacfc \ud2f0\ubcb3\uc5b4\uc758 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\ud310\ubcf8\uc758 \ucc28\uc774 “\u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc5d0\uc11c, ‘\uc911\uc0dd\uc774 \uad00\uacfc \uc9c0\ub97c \ubd80\uc9c0\ub7f0\ud788 \ub2e6\uc544 \ub098\uac00\uba74, \uc870\uc911(\u7c97\u91cd)\uc758 \uacb0\ubc15\uacfc \uc0c1(\u76f8)\uc758 \uacb0\ubc15\uc5d0\uc11c \ubc97\uc5b4\ub098\ub9ac\ub77c’\ub77c\uace0 \ub9d0\ud558\uc600\ub2e4.” \uc911\uc0dd\uc758 \ub9c8\uc74c\uc18d\uc758 \uc0c1\uc758 \uacb0\ubc15\uacfc \uc870\uc911\uc758 \uacb0\ubc15, \uc774 \ub450 \uac00\uc9c0 \uacb0\ubc15\uc774 \uc788\uc2b5\ub2c8\ub2e4. \uadf8\ub7fc \uc774 ‘\uacb0\ubc15’\uc774\ub780 \ubb36\uc5b4\ubc84\ub9ac\ub2e4\ub77c\ub294 \ub73b\uc785\ub2c8\ub2e4. \uc0c1\uc758 \uacb0\ubc15\uacfc \uc870\uc911\uc758 \uacb0\ubc15\uc774 \uc788\uae30\uc5d0 \uc6b0\ub9ac\ub294 \uc790\uc720\ub86d\uc9c0 \ubabb\ud569\ub2c8\ub2e4. \uadf8\ub7fc \uc5b4\ub5bb\uac8c \ud574\uc57c \ud558\ub098? \uc5f4\uc2ec\ud788 \uc9c0\uad00\uc744 \uc218\ud589\ud574\uc57c \uc0c1\uc758 \uacb0\ubc15\uacfc \uc870\uc911\uc758 \uacb0\ubc15\uc5d0\uc11c \ud574\ud0c8\ud560 \uc218 \uc788\uc2b5\ub2c8\ub2e4. 01:25 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uacbd\ubb38\uc758 \ub4b7 \ubd80\ubd84\uc744 \uc124\uba85\ud560 \ub54c \uc55e\ubd80\ubd84\uacfc \uc57d\uac04 \ub2e4\ub978 \uc810\uc774 \uc788\uc2b5\ub2c8\ub2e4. \ud2f0\ubcb3\uc5b4\uc758 \uc5b4\uc21c\uacfc \ud55c\ubb38\uc758 \uc5b4\uc21c\uc774 \uc870\uae08 \ub2e4\ub978 \uacf3\uc774 \uc788\uc2b5\ub2c8\ub2e4. \uc5b4\uc21c\uc774\ub780 \uc21c\uc11c\uc785\ub2c8\ub2e4. \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c\ub294 \ud2f0\ubcb3\uc5b4\u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \uc5b4\uc21c\ub300\ub85c \uc778\uc6a9\ud558\uc600\uc2b5\ub2c8\ub2e4. \uadf8\ub300\ub85c \ubc88\uc5ed\ud558\uba74 “\uc911\uc0dd\uc774 \uad00\uacfc \uc9c0\ub97c \ubd80\uc9c0\ub7f0\ud788 \ub2e6\uc544 \ub098\uac00\uba74, \uc870\uc911(\u7c97\u91cd)\uc758 \uacb0\ubc15\uacfc \uc0c1(\u76f8)\uc758 \uacb0\ubc15\uc5d0\uc11c \ubc97\uc5b4\ub098\ub9ac\ub77c” \uc785\ub2c8\ub2e4. \uba3c\uc800 \uad00, \uadf8 \ub2e4\uc74c \uc9c0, \uba3c\uc800 \uc870\uc911\uc758 \uacb0\ubc15 \ub2e4\uc74c\uc774 \uc0c1\uc758 \uacb0\ubc15\uc785\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \ud55c\ubb38\u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc5d0\uc11c\ub294 \uc774\uac83\uacfc \ubc18\ub300\uc785\ub2c8\ub2e4. \uc21c\uc11c\uac00 \ub4a4\ubc14\ub00c\uc5c8\uc2b5\ub2c8\ub2e4. \uba3c\uc800 \uc9c0 \ub2e4\uc74c\uc774 \uad00\uc785\ub2c8\ub2e4. \uba3c\uc800 \uc0c1\uc758 \uacb0\ubc15, \ub2e4\uc74c\uc774 \uc870\uc911\uc758 \uacb0\ubc15\uc785\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \uc758\ubbf8\ub85c \ubcf4\uba74 \uc0ac\uc2e4 \ub2e4 \uac19\uc2b5\ub2c8\ub2e4. \ud55c\ubb38\ud310\ubcf8 \ud639\uc740 \ud2f0\ubcb3\uc5b4\ud310\ubcf8 \ub2e4 \uba85\ubc31\ud558\uac8c \uc124\uba85\ud558\uc600\uc2b5\ub2c8\ub2e4. \ubcc4 \ub2e4\ub97c \ubc14 \uc5c6\uc2b5\ub2c8\ub2e4.(\uc8fc:\u300e\ub78c\ub9bc\u300f\uc758 \ud55c\uae00 \ubc88\uc5ed\uc740 \ud2f0\ubcb3\uc5b4\ub97c \ub530\ub790\uc2b5\ub2c8\ub2e4.) 02:33 \ubc95\uc874(\u6cd5\u5c0a)\uc2a4\ub2d8\uaed8\uc11c \u300e\ub78c\ub9bc\u300f\uc5d0 \uc788\ub294\u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc5d0 \uc774 \ub2e8\ub77d\uc744 \ubc88\uc5ed\ud560 \ub54c \uc644\uc804\ud788 \ud604\uc7a5\ub300\uc0ac(\u7384\u5958\u5927\u5e2b)\uc758 \ubc88\uc5ed\uc744 \uc704\uc8fc\ub85c \ud558\uc600\uc2b5\ub2c8\ub2e4. \ud604\uc7a5\ub300\uc0ac\uc758 \ubc88\uc5ed\ubcf8\uc740 \uba3c\uc800 \uc0c1\uc758 \uacb0\ubc15 \uadf8 \ub2e4\uc74c\uc5d0 \uc870\uc911\uc758 \uacb0\ubc15\uc744 \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. \ud2f0\ubcb3\uc5b4\u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \uc5b4\uc21c\uacfc \ub2e4\ub985\ub2c8\ub2e4. \uc5b4\uc21c\uc740 \ub2e4\ub974\uc9c0\ub9cc \uc758\ubbf8\ub294 \uac19\uc2b5\ub2c8\ub2e4. 02:57 \uc800\ud76c\uac00 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \uc6d0\ubb38\uc744 \ubcf4\ub2c8 \uc55e\uc5d0 \uc0b0\ubb38(\u6563\u6587)\uc73c\ub85c \ub41c \uacbd\ubb38\uc5d0\uc11c\ub294 \ud55c\ubb38\ud310\uc758 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc774\ub4e0 \ud2f0\ubcb3\uc5b4\uc758 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc774\ub4e0 \ubaa8\ub450 \uba3c\uc800 \uc0c1\uc758 \uacb0\ubc15\uc744 \uc124\uba85\ud558\uace0 \uadf8 \ub2e4\uc74c \uc870\uc911\uc758 \uacb0\ubc15\uc744 \uc124\uba85\ud569\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \ub4a4\uc5d0 \uac8c\uc1a1\uccb4\uc5d0\uc11c\ub294 \ud55c\ubb38\uacfc \ud2f0\ubcb3\uc5b4 \ub450 \ud310\ubcf8\uc758 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc774 \uc57d\uac04 \ub2e4\ub985\ub2c8\ub2e4. \ud55c\ubb38\ud310\uc758 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc740 \uc55e\uc5d0 \uc0b0\ubb38\uacfc \uac8c\uc1a1\uc758 \uc21c\uc11c\uac00 \uac19\uc9c0\ub9cc, \ud2f0\ubcb3\uc5b4\uc758 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc740 \uc55e\uc5d0 \uc0b0\ubb38\uacfc \ub4a4\uc5d0 \uac8c\uc1a1\uc758 \uc21c\uc11c\uac00 \uac19\uc9c0 \uc54a\uace0 \ub2e4\ub985\ub2c8\ub2e4. 03:32 \uadf8\ub7ec\ub2c8 \uc5ec\ub7ec\ubd84\uaed8\uc11c \uc774 \ub2e8\ub77d\uc744 \ubc30\uc6b8 \ub54c \uc8fc\uc758\ud558\uc154\uc57c \ud569\ub2c8\ub2e4. \uc798\ubabb \ud574\uc11d\ud558\uba74 \uc548\ub429\ub2c8\ub2e4. \uc798\ubabb \ud574\uc11d\ud558\uba74 \uc0c1\uc758 \uacb0\ubc15\uacfc \uc870\uc911\uc758 \uacb0\ubc15 \uc124\uba85\uc774 \ub4a4\uc9d1\uc5b4\uc9d1\ub2c8\ub2e4. \uc6b0\ub9ac\ub294 \ud604\uc7a5\ubc95\uc0ac\ub2d8\uc758 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \ubc88\uc5ed\ubcf8\uc744 \uc778\uc6a9\ud588\uc2b5\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c\ub294 \ud2f0\ubcb3\uc5b4\uc758 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\ubc88\uc5ed\ubcf8\uc758 \uc21c\uc11c\ub97c \ub530\ub974\uba70 \uc124\uba85\ud558\uc168\uc2b5\ub2c8\ub2e4. \uc774\uc810\uc744 \uc774\ud574 \ubabb\ud558\uba74 \ud5f7\uac08\ub9b4 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ub2c8 \uc774\uc810\uc744 \uc720\ub150\ud574 \uc8fc\uc2dc\uae30 \ubc14\ub78d\ub2c8\ub2e4. 04:01 \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \uc774\ub807\uac8c \ud574\uc11d\ud588\uc2b5\ub2c8\ub2e4: \uc5ec\uae30 \uc870\uc911\uc758 \uacb0\ubc15\uc774\ub780 \uc0ac\uc2e4 \uc6b0\ub9ac\uc758 \uc2ec\uc18d(\u5fc3\u7e8c)\uc5d0\uc11c \ubc88\ub1cc\ub97c \uc774\ub04c\uc5b4 \ub0bc \uc218 \uc788\ub294 \uc2b5\uae30\uc785\ub2c8\ub2e4. \uadf8\ub9ac\uace0 \uc0c1\uc758 \uacb0\ubc15\uc774\ub780 \ud604\ud589(\u73fe\u884c)\uc785\ub2c8\ub2e4. \ud750\ub974\ub294 \uac15\ubb3c\uc5d0 \uac70\uc138\uac8c \ubc00\ub824\uc624\ub294 \ud30c\ub3c4\uc640 \uac19\uc740 \ud604\ud589\ubc88\ub1cc\uc785\ub2c8\ub2e4. \uadf8\ub807\ub2e4\uba74 \ud604\ud589\ubc88\ub1cc\ub294 \ubb34\uc5c7\uc778\uac00? \uc790\uc591\uc744 \uc904 \uc218 \uc788\ub294, \ubc88\ub1cc\uc758 \uc885\uc790\uc5d0\uac8c \uc790\uc591\uc744 \uc8fc\ub294 \uac83\uc774 \ud604\ud589\ubc88\ub1cc\uc785\ub2c8\ub2e4. 04:36 \uc870\uc911(\u7c97\u91cd)\uc758 \uacb0\ubc15-\ubc88\ub1cc\ub97c \ub04c\uc5b4 \ub0bc \uc218 \uc788\ub294 \uc2ec\uc18d(\u5fc3\u7e8c)\uc758 \uc2b5\uae30(\u7fd2\u6c23) \uc870\uc911(\u7c97\u91cd)\uc758 \uacb0\ubc15. “\uacb0\ubc15” \uc774\ub780 \ubb36\uc784\uc785\ub2c8\ub2e4. \ubb36\uc774\uba74 \uc790\uc720\uc790\uc7ac\ub86d\uc9c0 \ubabb\ud569\ub2c8\ub2e4. \ub9c8\uc74c\ub300\ub85c \ud558\uace0 \uc2f6\uc740 \ub300\ub85c \ubabb\ud569\ub2c8\ub2e4. \uadf8\ub7fc \uc6b0\ub9ac\ub294 \uc65c \uc790\uc720\uc790\uc7ac\ub86d\uc9c0 \ubabb\ud558\ub294 \uac83\uc77c\uae4c\uc694? \ubb34\uc5c7\uc5d0 \ubb36\uc5ec \uc788\ub294 \uac83\uc778\uac00\uc694? \ubb34\uc5c7\uc5d0 \ubb36\uc774\ub294 \uac00\uc694? \uc870\uc911\uc785\ub2c8\ub2e4. “\uc870\uc911” \uc774\ub780 \ub3c4\ub300\uccb4 \ubb34\uc5c7\uc778\uac00? \uc2ec\uc18d(\u5fc3\u7e8c)\uc758 \ubc88\ub1cc\ub97c \uc774\ub04c\uc5b4 \ub0b4\ub294 \uc2b5\uae30(\u7fd2\u6c23)\uc785\ub2c8\ub2e4. \uc2b5\uae30\ub294 \uc5b4\ub514\uc11c \uc628 \uac83\uc778\uac00? \uc61b\ub0a0\uc5d0 \ub204\uc801\ub41c \uac83, \ubfcc\ub9ac \uae4a\uac8c \ubc15\ud78c \uac83. \ubb34\uc2a8 \uc77c\uc744 \ud558\ub358 \ub2e4 \ubc88\ub1cc\ub97c \uc77c\uc73c\ud0a4\ub294 \ubc29\ud5a5\uc73c\ub85c \ubc1c\uc0dd\ud558\ub294 \uadf8\ub7f0 \ucd94\uc138, \uadf8\ub7f0 \ud798\uc785\ub2c8\ub2e4. \uc608\ub97c \ub4e4\uc5b4 \uc6b0\ub9ac \uc790\uc2e0\uc744 \uad00\ucc30\ud574\ubcf4\uc138\uc694, \ub9c8\uc74c\uc774 \uc120\ubc95\uacfc \ub9ce\uc774 \uc0c1\uc751\ud558\ub098\uc694? \uc545\ubc95\uacfc \ub9ce\uc774 \uc0c1\uc751\ud558\ub098\uc694? \uc544\ub9c8\ub3c4 \uc9c0\uae08\uc740 \ub9ce\uc774 \ubcc0\ud588\uaca0\uc9c0\uc694. \ud558\uc9c0\ub9cc \uadf8\ub798\ub3c4 \uc120\ubc95\uacfc \uc0c1\uc751\ud558\ub824 \ud560 \ub54c\ub294 \ub9e4\uc6b0 \uc5b4\ub835\uace0, \uc545\ubc95\uacfc \uc0c1\uc751\ud560 \ub54c\uac00 \ub354 \uc26c\uc6b8 \uac83\uc785\ub2c8\ub2e4, \uc989 \ubc88\ub1cc\uac00 \uc27d\uac8c \uc77c\uc5b4\ub098\ub294 \uac83\uc744 \ubc1c\uacac\ud560 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uc774\uac83\uc774 \uc870\uc911\uc758 \uacb0\ubc15\uc785\ub2c8\ub2e4. 05:52 \uadf8\ub807\ub2e4\uba74 \uc2ec\uc18d\uc5d0 \ubc88\ub1cc\ub97c \ub04c\uc5b4\ub0b4\ub294 \uc2b5\uae30, \uc6b0\ub9ac\ub97c \uacb0\ubc15\ud558\ub294 \uc774 \uc2b5\uae30\uac00 \uc6b0\ub9ac\ub97c \ub354 \uae4a\uc740 \uace0\ud1b5\uc758 \ubc29\ud5a5\uc73c\ub85c \uce68\ubab0\uc2dc\ud0a4\uace0, \ud639\uc740 \ud0c0\ub77d\ud558\ub3c4\ub85d \ubc00\uace0 \ub098\uac11\ub2c8\ub2e4. \uc5b4\ub5bb\uac8c \ud574\uc57c \ud558\ub098\uc694? \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c \uc704\ube60\uc0ac\ub098\ub97c \ub2e6\uc544\uc57c \ud569\ub2c8\ub2e4. \uc8fc\uc758! \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c \uc704\ube60\uc0ac\ub098\ub97c \ub2e6\uc544\uc57c\ub9cc \ub04a\uc744 \uc218 \uc788\uace0 \ub2e8\uc808\uc2dc\ud0ac \uc218 \uc788\uc2b5\ub2c8\ub2e4. 06:22 \uadf8\ub7ec\ubbc0\ub85c \uc774 \uc870\uc911\uc758 \uacb0\ubc15\uc744 \uc54c\uace0 \ub098\uc11c \uc6b0\ub9b0 \uc5f4\uc2ec\ud788 \uc774\ub7f0 \uacb0\ubc15\uc5d0\uc11c \ubc97\uc5b4\ub098\ub3c4\ub85d \ub178\ub825\ud574\uc57c \ud569\ub2c8\ub2e4. \uc774\uac83\uc740 \ub9e4\uc6b0 \uae4a\uace0 \uacac\uace0\ud55c \uacb0\ubc15\uc774\uae30 \ub54c\ubb38\uc5d0 \ub9e4\uc6b0 \uac15\ud55c \uacf5\uc131\uc758 \uae08\uac15\uc655\ubcf4\uac80(\u91d1\u525b\u738b\u5bf6\u528d)\uc744 \uc0ac\uc6a9\ud574\uc57c\ub9cc \uc774 \uadfc\ubcf8\uc744 \ub04a\uc744 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uadf8\uc800 \ubb34\uc11c\uc6cc\ud558\uace0 \uc2ec\uc9c0\uc5b4 \uc2ac\ud37c\ud558\ub294 \uac83\uc740 \uc18c\uc6a9\uc5c6\uc2b5\ub2c8\ub2e4. \uc218\ub97c \uc368\uc11c \ub300\uc801\ud574\uc57c \ud569\ub2c8\ub2e4. \ubd88\ubcf4\uc0b4\ub2d8 \uc870\uc0ac\ub2d8\ub4e4\uc774 \uac14\ub358 \uae38\uc740 \ubc14\ub85c \uc6b0\ub9ac\ub97c \uc778\ub3c4\ud558\uc2dc\ub824\ub294 \uae38\uc785\ub2c8\ub2e4. \uc5b4\ub5bb\uac8c \ud574\uc57c \uc774 \uc870\uc911\uc758 \uacb0\ubc15, \ub9c8\uc74c\uc18d \ubc88\ub1cc\uc758 \uc2b5\uae30\ub97c \ubfcc\ub9ac\ucc44 \ubf51\uc544\ubc84\ub9b4 \uc218 \uc788\ub098? \ubfcc\ub9ac\ucc44 \ubf51\uc790! \uc9c0\uae08\ubd80\ud130 \ub4e3\uace0, \uc0ac\uc720\ud558\uace0, \uc218\ud589\ud558\uace0 \ubc18\ub4dc\uc2dc \ub04a\uc5b4\ubc84\ub9ac\uaca0\ub2e4\ub294 \ub2e4\uc9d0\uc744 \ud558\uace0, \uac8c\ub2e4\uac00 \uad00\ucc30, \uc0ac\uc720\uacb0\ud0dd\uc744 \ud574\uc57c \ud569\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc6b0\ub9ac\ub294 \uc808\ub300 \ud0dc\ub9cc\ud574\uc11c\ub294 \uc548\ub429\ub2c8\ub2e4. \ubaa8\ub450 \ud798\ub0b4\uc138\uc694! 07:22 \uc0c1(\u76f8)\uc758 \uacb0\ubc15—-\ud604\ud589(\u73fe\u884c)\ubc88\ub1cc \ub2e4\uc2dc \ud55c\ubc88 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\uc911\uc0dd\uc774 \uad00\uacfc \uc9c0\ub97c \ubd80\uc9c0\ub7f0\ud788 \ub2e6\uc544 \ub098\uac00\uba74, \uc870\uc911(\u7c97\u91cd)\uc758 \uacb0\ubc15\uacfc \uc0c1(\u76f8)\uc758 \uacb0\ubc15\uc5d0\uc11c \ubc97\uc5b4\ub098\ub9ac\ub77c” \uc0c1\uc758 \uacb0\ubc15\uc740 \ubb34\uc5c7\uc778\uac00? \uc0c1\uc758 \uacb0\ubc15, \ubc29\uae08 \ud604\ud589\uc758 \ubc88\ub1cc\ub77c\uace0 \ud588\uc9c0\uc694? \uadf8\ub7fc \ud604\ud589\ubc88\ub1cc\ub294 \uc5b4\ub5bb\uac8c \uc6b0\ub9ac\ub97c \ubb36\ub294\uac00? \uacbd\ud5d8 \uc788\uc9c0\uc694? \ud604\ud589\uc758 \ubc88\ub1cc\ub294 \uc5b4\ub5bb\uac8c \uc6b0\ub9ac\ub97c \ubb36\ub098\uc694? \uc608\ub97c \ub4e4\uc5b4 \uc6b0\ub9ac\uac00 \uacbd\uacc4\ub97c \ub300\uba74\ud560 \ub54c. \uc5b4\ub5a4 \ub54c\ub294 \uc88b\uc544\ud558\ub294 \uacbd\uacc4 \ub610\ub294 \uc88b\uc544\ud558\uc9c0 \uc54a\ub294 \uacbd\uacc4\ub97c \uc811\ud569\ub2c8\ub2e4. \uc6b0\ub9ac \ub9c8\uc74c\uc740 \uc774\ub7f0 \uc678\ubd80\uc758 \uacbd\uacc4\ub97c \ub530\ub77c \ub3d5\ub2c8\ub2e4. \uc88b\uc544\ud558\ub294 \uac83\uc740 \ud0d0\ud558\uace0, \uc88b\uc544\ud558\uc9c0 \uc54a\ub294 \uac83\uc740 \uc9c4(\u778b)\ud569\ub2c8\ub2e4. \uacf3\uacf3\ub9c8\ub2e4 \uc804\ub3c4\ub41c \uc9d1\ucc29\uc785\ub2c8\ub2e4. \uc774\uac83\uc744 \uc81c\uc555\ud560 \uc218 \uc788\ub294 \uac83\uc774 \uc5c6\ub098\uc694? \ub354 \uc774\uc0c1 \uc774\ub807\uac8c \ub05d\uc5c6\uc774 \uc5ce\uce58\ub77d \ub4a4\uce58\ub77d \ud558\uba70, \uac70\uc13c\ud30c\ub3c4\ucc98\ub7fc \uc77c\ub801\uc774\uc9c0 \uc54a\ub3c4\ub85d \ud560 \uc218 \uc5c6\ub098\uc694? \uc788\uc2b5\ub2c8\ub2e4. \ubc14\ub85c \uc0ac\ub9c8\ud0c0\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc704\ube60\uc0ac\ub098\ub97c \ubc30\uc6c0\uc73c\ub85c\uc11c \uc6b0\ub9ac\ub294 \uc870\uc911\uc758 \uacb0\ubc15\uc5d0\uc11c \ud574\ud0c8\ud558\uace0. \uc0ac\ub9c8\ud0c0\ub97c \ubc30\uc6cc\uc57c \uc0c1\uc758 \uacb0\ubc15\uc5d0\uc11c \ud574\ud0c8\ud560 \uc218 \uc788\uc2b5\ub2c8\ub2e4. 08:34 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uacbd\ubb38\uc758 \ub0b4\uc6a9\uc744 \ud574\uc11d \uacc4\uc18d\ud574\uc11c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \uacbd\ubb38\uc744 \uc124\uba85\ud569\ub2c8\ub2e4. \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\uc5ec\uae30\uc11c \uc870\uc911(\u7c97\u91cd)\uc774\ub780 \uc804\ub3c4\ub41c \uc720\uacbd(\u6709\u5883)\uc744 \uc99d\uc7a5\uc2dc\ud0a4\ub294 \ud798\uc73c\ub85c \ub9c8\uc74c\uc758 \uc0c1\uc18d\uc5d0 \uc548\uc8fc\ud558\ub294 \uc2b5\uae30(\u7fd2\u6c23)\uc774\uace0” \uc5ec\uae30\uc11c\uc758 “\uc870\uc911”\uc774\ub780 \uc2ec\uc18d\uc5d0 \uc788\ub294 \uc77c\uc885\uc758 \uc2b5\uae30\uc785\ub2c8\ub2e4. \uc5b4\ub5a0\ud55c \uc2b5\uae30\uc778\uac00? \uc804\ub3c4\ub41c \uc720\uacbd(\u6709\u5883)\uc744 \uc99d\uc7a5\uc2dc\ud0a4\ub294 \uac83\uc785\ub2c8\ub2e4. \uc989 \uc804\ub3c4\ub41c \uc720\uacbd\uc744 \uc99d\uc7a5\uc2dc\ud0a4\ub294 \ub2a5\ub825\uc785\ub2c8\ub2e4. \uc804\ub3c4\ub41c \uc720\uacbd\uc744 \uc99d\uc7a5\uc2dc\ud0a4\ub294 \uc77c\uc885\uc758 \ub2a5\ub825\uc785\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 “\uc720\uacbd(\u6709\u5883)”\uc774 \ubb34\uc5c7\uc785\ub2c8\uae4c? \uc790\uc2e0\uc758 \uacbd\uacc4\uc5d0 \ub4e4\uc5b4\uc11c\ub294 \ubc95\uc785\ub2c8\ub2e4. \uc774\uacf3\uc5d0\uc11c\ub294 \uacbd\uacc4\uc5d0 \ub4e4\uc5b4\uc11c\ub294 \uc2dd(\u8b58)\uc744 \uac00\ub9ac\ud0b5\ub2c8\ub2e4. “\uc720\uacbd(\u6709\u5883)”\uc740 \uacbd(\u5883)\uc774 \uc544\ub2d9\ub2c8\ub2e4. “\uc2dd”\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c “\uc720\uacbd”\ub450 \uae00\uc790\ub97c \ubcf4\uace0 \uc548 \ubc30\uc6cc \ubcf4\uc2e0 \ubd84\uc740 “\uacbd”\uc73c\ub85c \ucc29\uac01\ud569\ub2c8\ub2e4. \u300e\ub4a4\ub77c\u300f\uc5d0\uc11c \uc720\uacbd\uc758 \uc815\uc758(\u5b9a\u7fa9)\uac00 \uc788\uc2b5\ub2c8\ub2e4. \uc989 “\uc790\uc2e0\uc758 \uacbd\uacc4\uc5d0 \ub4e4\uc5b4\uc11c\ub294 \ubc95”\uc785\ub2c8\ub2e4. \uc774\uacf3\uc5d0\uc11c\ub294 \uc2dd\uc744 \uac00\ub9ac\ud0b5\ub2c8\ub2e4. “\uc2dc\ud0a4\ub2e4”\ub294 \ub2a5\ub825\uc785\ub2c8\ub2e4. \uc804\ub3c4\ub41c \uc2dd\uc744 \uc99d\uc7a5\uc2dc\ud0a4\ub294 \ub2a5\ub825. \uc774\uacf3\uc5d0\uc11c \ub9d0\ud558\ub294 \uc2b5\uae30\uc785\ub2c8\ub2e4. \uc774 \uc2b5\uae30\uc758 \uc774\ub984\uc774 \ubb50\ub0d0? “\uc870\uc911”\uc785\ub2c8\ub2e4. \uc0ac\uc545\ud574 \ubcf4\uc774\uc9c0\uc694. \uc804\ub3c4\ub41c \uc2b5\uae30\ub97c \uc99d\uc7a5\uc2dc\ud0a4\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. 10:08 \ub2e4\uc2dc “\uc870\uc911\uc774\ub780” \uc2ec\uc18d\uc5d0 \uc548\uc8fc\ud558\ub294 \uc774\uac83. “\uc8fc(\u4f4f)”\uc790 \uc815\ub9d0 \ubd88\ucf8c\ud569\ub2c8\ub2e4. \ubc88\ub1cc\uc758 \uc2b5\uae30\uac00 \uc2ec\uc18d\uc5d0 \uc624\ub798\ub3d9\uc548 \uc0b4\uace0 \uc788\uc2b5\ub2c8\ub2e4. \uc6b0\ub9ac\ub97c \uad34\ub86d\ud788\uace0 \ubc15\uc0b4\ub0c5\ub2c8\ub2e4! \ud558\uc9c0\ub9cc \ubc29\ubc95\uc774 \uc5c6\ub294 \uac83\ub3c4 \uc544\ub2d9\ub2c8\ub2e4. \uc774\uac8c \uc81c\uc77c \ud06c\uace0, \ub300\uce58\ud560 \uc218 \uc5c6\ub294 \uac83\uc778\uac00? \uc544\ub2d9\ub2c8\ub2e4! \uc774\uac83\uc774 \uc2ec\uc18d \uc5d0 \uc624\ub7ab\ub3d9\uc548 \uc788\uc5c8\uc9c0\ub9cc. \uc5f0\uae30\uc9c0\ubc95(\u7de3\u8d77\u4e4b\u6cd5)\uc774\uae30\uc5d0 \uc6d0\ub798 \uc788\ub294 \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. \uc601\uc6d0\ud788 \uc0ac\ub77c\uc9c0\uc9c0 \uc54a\ub294 \uad34\ubb3c\ub3c4 \uc544\ub2d9\ub2c8\ub2e4. \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c \uc704\ube60\uc0ac\ub098\uc758 \ud798\uc744 \uc6b4\uc6a9\ud574\uc11c \uc774\uac83\uc744 \ucad3\uc544\ub0bc \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uc2ec\uc9c0\uc5b4 \uc644\uc804\ud788 \uc18c\uba78\uc2dc\ud0ac \uc218 \uc788\uc2b5\ub2c8\ub2e4! 11:08 \ub2e4\uc74c \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\uc0c1(\u76f8)\uc774\ub780 \uc804\ub3c4\ub41c \ub300\uc0c1\uc744 \ud0d0\ucc29(\u803d\u8457)\uc774 \uc55e\ub4a4\ub85c \uc77c\uc5b4\ub098 \uc2b5\uae30\ub97c \ud0a4\uc6cc\ub098\uac00\ub294 \uac83\uc774\ub2e4.” \uc774 \ub9d0\uc740 \uc55e\ub4a4\ub85c \uc77c\uc5b4\ub09c \uacbd. \uc774 \uc804\ub3c4\ub41c \uacbd\uc5d0 \ub300\ud574 \ud0d0\ucc29\ud558\uc5ec \uc2b5\uae30\ub97c \ud0a4\uc6cc\ub098\uac00\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc6b0\ub9b0 \uc804\ub3c4\ub41c \uacbd\uc5d0 \ub300\ud55c \ud0d0\ucc29\uc744 \uc77c\uc73c\ud0b5\ub2c8\ub2e4. \uc774\ub7f0 \ud0d0\ucc29\uc740 \ud55c\ubc88 \ubfd0\uc785\ub2c8\uae4c? \uc544\ub2d9\ub2c8\ub2e4. \uc55e\ub4a4\ub85c \uc77c\uc5b4\ub0a9\ub2c8\ub2e4. \uc989 \ud55c\ubc88\ub9cc \uc77c\uc5b4\ub098\ub294 \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. \uac70\ub4ed\uac70\ub4ed \uc77c\uc5b4\ub0a9\ub2c8\ub2e4. \uc6b0\ub9ac \ub9c8\uc74c\uc18d\uc5d0 \uc774\ub7f0 \ud0d0\ucc29\uc774 \uc77c\uc5b4\ub098\uba74 \ubb34\uc2a8 \uc791\uc6a9\uc744 \ud558\ub098\uc694? \ub2e4\uc2dc \ub3cc\uc544\uc640\uc11c \uc2b5\uae30\ub97c \ud0a4\uc6cc\ub098\uac11\ub2c8\ub2e4. \uc989 \uc55e\uc11c \ub9d0\ud55c \uadf8 \uc870\uc911\uc758 \uc2b5\uae30, \uc6b0\ub9ac\uac00 \uc804\ub3c4\ub41c \uc774 \uacbd\uc5d0 \ub300\ud55c \ud0d0\ucc29\uc744 \uac70\ub4ed \uc77c\uc73c\ud0a4\uae30 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\u305d\u308c\u3067\u300c\u7c97\u91cd\u300d\u306e\u8a71\u306b\u623b\u308b\u3068\u3001\u5fc3\u76f8\u7d9a\u306b\u4f4f\u3059\u308b\u3068\u3044\u3046\u300c\u4f4f\u300d\u3068\u3044\u3046\u5b57\u306f\u5acc\u306a\u6c17\u6301\u3061\u306b\u3055\u305b\u307e\u3059\u3002\u7169\u60a9\u3092\u8d77\u3053\u3059\u7fd2\u6c17\u304c\u5fc3\u76f8\u7d9a\u306b\u975e\u5e38\u306b\u9577\u304f\u7559\u307e\u308a\u3001\u79c1\u305f\u3061\u3092\u82db\u3081\u3001\u75db\u3081\u3064\u3051\u307e\u3059\u3002\u6cbb\u3059\u65b9\u6cd5\u306f\u306a\u3044\u306e\u3067\u3057\u3087\u3046\u304b\u3002\u3053\u308c\u306f\u6700\u3082\u5f37\u304f\u3066\u3001\u8ab0\u3082\u592a\u5200\u6253\u3061\u3067\u304d\u306a\u3044\u306e\u3067\u3057\u3087\u3046\u304b\u3002\u305d\u3046\u3067\u306f\u3042\u308a\u307e\u305b\u3093\u3002\u5fc3\u306e\u6d41\u308c\u306e\u4e2d\u306b\u9577\u304f\u4f4f\u307f\u7740\u3044\u3066\u3044\u3066\u3082\u3001\u305d\u308c\u306f\u7e01\u8d77\u3067\u6210\u308a\u7acb\u3063\u3066\u3044\u308b\u306e\u3067\u3001\u521d\u3081\u304b\u3089\u3042\u308b\u306e\u3067\u306f\u306a\u304f\u3001\u6c38\u9060\u306b\u6d88\u5931\u3057\u306a\u3044\u602a\u7269\u3067\u3082\u3042\u308a\u307e\u305b\u3093\u3002\u7a7a\u306e\u667a\u6167\u3092\u5f97\u305f\u52dd\u89b3\u3092\u904b\u7528\u3059\u308c\u3070\u3001\u305d\u306e\u529b\u3067\u8ffd\u3044\u6255\u3044\u3001\u5fb9\u5e95\u7684\u306b\u6d88\u6ec5\u3055\u305b\u3089\u308c\u307e\u3059\u300211:08 \u7d9a\u3051\u3066\u539f\u6587\u3067\u306f\u3001\u300c\u884c\u76f8\u3068\u306f\u3001\u985b\u5012\u5883\u306e\u524d\u5f8c\u306b\u751f\u3058\u305f\u57f7\u7740\u3067\u3001\u7fd2\u6c17\u3092\u6f64\u3057\u307e\u3059\u300d\u3002\u3064\u307e\u308a\u3001\u524d\u5f8c\u306b\u751f\u3058\u305f\u985b\u5012\u3057\u3066\u3044\u308b\u5bfe\u8c61\u306b\u5bfe\u3059\u308b\u57f7\u7740\u3067\u3001\u7fd2\u6c17\u3092\u6f64\u308f\u305b\u308b\u306e\u3067\u3059\u3002\u79c1\u305f\u3061\u306f\u985b\u5012\u3057\u3066\u3044\u308b\u5bfe\u8c61\u306b\u5bfe\u3057\u3001\u57f7\u7740\u304c\u751f\u3058\u307e\u3059\u304c\u3001\u3053\u306e\u3088\u3046\u306a\u57f7\u7740\u306f\u4e00\u5ea6\u751f\u3058\u308b\u3060\u3051\u3067\u3057\u3087\u3046\u304b\u3002\u9055\u3044\u307e\u3059\u3002\u524d\u5f8c\u306b\u751f\u3058\u3066\u3001\u4e00\u56de\u306b\u9650\u3089\u305a\u3001\u4f55\u5ea6\u3082\u3001\u4f55\u5ea6\u3082\u751f\u3058\u308b\u306e\u3067\u3059\u3002\u5fc3\u4e2d\u306b\u3053\u306e\u3088\u3046\u306a\u57f7\u7740\u304c\u751f\u3058\u308c\u3070\u3001\u3069\u3093\u306a\u4f5c\u7528\u3092\u53ca\u307c\u3059\u3067\u3057\u3087\u3046\u304b\u3002\u3064\u307e\u308a\u9006\u306b\u6f64\u3057\u3066\u3044\u3066\u3001\u305d\u306e\u7fd2\u6c17\u306b\u990a\u5206\u3092\u4e0e\u3048\u3066\u3044\u307e\u3059\u3002\u524d\u306e\u3068\u3053\u308d\u3067\u8a71\u3057\u305f\u300c\u7c97\u91cd\u306e\u7fd2\u6c17\u300d\u3002\u985b\u5012\u3057\u3066\u3044\u308b\u5bfe\u8c61\u306b\u5bfe\u3057\u3001\u4f55\u5ea6\u3082\u57f7\u7740\u304c\u751f\u3058\u3001\u305d\u308c\u3067\u5fc3\u76f8\u7d9a\u306e\u4e2d\u306e\u985b\u5012\u3057\u305f\u5185\u5fc3\u3092\u6f64\u3057\u3001\u7d76\u3048\u305a\u5897\u9577\u3057\u3066\u3044\u304f\u7fd2\u6c17\u3067\u3059\u3002\u3067\u3059\u304b\u3089\u3053\u306e\u4e8c\u3064\u3001\u4e00\u3064\u306f\u884c\u76f8\u3001\u4e00\u3064\u306f\u7c97\u91cd\u3067\u3001\u79c1\u305f\u3061\u3092\u3057\u3063\u304b\u308a\u7e1b\u3063\u3066\u52d5\u3051\u306a\u304f\u3057\u3066\u3001\u3068\u3066\u3082\u6df1\u523b\u3067\u82e6\u3057\u305d\u3046\u3067\u3001\u8010\u3048\u3089\u308c\u306a\u3044\u3088\u3046\u306b\u898b\u3048\u307e\u3059\u3002\u4e8c\u3064\u306f\u3001\u3055\u3089\u306b\u5354\u529b\u3057\u5408\u3063\u3066\u79c1\u305f\u3061\u3092\u75db\u3081\u3064\u3051\u308b\u306e\u3067\u3059\u300212:38 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\nHallo, alle zusammen! Wir wollen uns wieder gemeinsam mit Lamrim Chenmo (Die Gro\u00dfe Darlegung der Stufen des Pfades) besch\u00e4ftigen. Bitte konzentrieren Sie sich nun! Wir werden im Text fortfahren. Bitte schlagen Sie Lamrim Chenmo auf Seite 337 auf und schauen Sie sich Zeile 4 an. Hier zitiert Meister Tsongkhapa wieder aus dem S\u016btra zur Entschl\u00fcsselung der Intentionen (\u0100rya-sa\u1e43dhi-nirmocana-s\u016btra). Lesen wir nun den Originaltext. 00:34
\nDas S\u016btra zur Entschl\u00fcsselung der Intentionen: \u00dcbereinstimmungen und Unterschiede der tibetischen und chinesischen Versionen
\nDas S\u016btra zur Entschl\u00fcsselung der Intentionen (\u0100rya-sa\u1e43dhi-nirmocana-s\u016btra) sagt aus:
\n\u201eDas Lebwesen wird von den Fesseln von Merkmalen und den Fesseln des Annehmens negativer Zusta\u0308nde fest gebunden. Es wird sich davon befreit, wenn es sich mit Stillem Verweilen und Besonderer Einsicht vertraut macht.\u201c
\nEs hei\u00dft, dass es im Geist der Lebewesen die \u201eFesseln von Merkmalen\u201c und die \u201eFesseln des Annehmens negativer Zusta\u0308nde\u201c gibt – zwei Arten von Fesselung. \u201eFesselung\u201c bedeutet, mit etwas gefesselt oder gebunden zu sein. Aufgrund dieser beiden Arten von Fesselung sind wir nicht frei. Was k\u00f6nnen wir also tun? Es bedarf der beharrlichen Praxis von Stillem Verweilen und Besonderer Einsicht, damit wir von diesen Fesseln von Merkmalen und den Fesseln des Annehmens negativer Zust\u00e4nde befreit werden. 01:25
\nDie sp\u00e4teren Erkl\u00e4rungen zu dieser Strophe aus dem S\u016btra zur Entschl\u00fcsselung der Intentionen (\u0100rya-sa\u1e43dhi-nirmocana-s\u016btra) werden ein wenig anders aussehen als dieser Teil hier. Das liegt daran, dass die Zeilen im tibetischen und im chinesischen Text unterschiedlich angeordnet sind; die Reihenfolgen der Zeilen sind anders. Meister Tsongkhapa zitierte die Strophe aus der tibetischen Version des Sutra. Wenn man sie also direkt aus dem Tibetischen \u00fcbersetzt, w\u00fcrde sie lauten:
\n\u201eWenn jemand sich mit Besonderer Einsicht und Shamatha (Stillem Verweilen) vertraut macht, wird er von den Fesseln des Annehmens negativer Zusta\u0308nde und den Fesseln von Merkmalen vo\u0308llig befreit.\u201c
\nHier wird Vipassana vor Shamatha erw\u00e4hnt und die Fesseln des Annehmens negativer Zusta\u0308nde vor denen der Merkmalen. In der chinesischen Version von dem S\u016btra zur Entschl\u00fcsselung der Intentionen (\u0100rya-sa\u1e43dhi-nirmocana-s\u016btra) ist es jedoch genau umgekehrt. Es erw\u00e4hnt Shamatha vor Vipassana und die Fesseln von Merkmalen vor denen des Annehmens negativer Zusta\u0308nde. Doch in Bezug auf die tats\u00e4chliche Bedeutung und den Inhalt sind sie vollkommen konsistent. Sowohl die tibetische als auch die chinesische Version erkl\u00e4ren den Punkt sehr klar. Es gibt keinen Unterschied. 02:33
\nAls der Ehrw\u00fcrdige Fazun diese Sutra-Referenz in Lamrim Chenmo \u00fcbersetzte, folgte er genau den \u00dcbersetzungen von Meister Xuanzang als Referenzgrundlage. In der \u00dcbersetzung von Meister Xuanzang wird die Fessel der Merkmalen vor der des Annehmens negativer Zusta\u0308nde erw\u00e4hnt. Im tibetischen Sutra steht es genau anders herum. Aber obwohl die Worte anders angeordnet sind, ist die Bedeutung ein und dieselbe. 02:57
\nWir haben uns den Text des Sutra selbst angesehen und festgestellt, dass in der vorangehenden Prosateil des Sutra sowohl in der chinesischen als auch in der tibetischen Version der vorangehende Prosateil des Sutra die Fessel der Merkmalen vor der Fessel des Annehmens negativer Zusta\u0308nde erw\u00e4hnt wird. In dem Versteil, der danach kommt, unterscheiden sich die chinesische und die tibetische Version jedoch ein wenig. In der chinesischen Version wird die gleiche Reihenfolge von der Prosa bis zum nachfolgenden Vers beibehalten, w\u00e4hrend in der tibetischen Version die Reihenfolge in der Prosa und im Vers unterschiedlich ist. 03:32
\nDeshalb sollten wir, wenn wir diesen Abschnitt erreichen und weitergehen, darauf achten, die Dinge nicht falsch zu erkl\u00e4ren, denn wenn wir einen Fehler machen, dann werden wir die Erkl\u00e4rungen f\u00fcr die beiden Fesseln v\u00f6llig durcheinanderbringen. Der Vers, den wir studieren, stammt aus Meister Xuanzangs \u00dcbersetzung des Sutra, aber seine Erkl\u00e4rung hier stammt von Meister Tsongkhapa. Sie folgt stattdessen der Reihenfolge, die in der tibetischen Version des Sutra zu finden ist. Wenn wir uns dessen nicht bewusst sind, k\u00f6nnten wir die Dinge durcheinanderbringen. Seien Sie hier also bitte alle vorsichtig. 04:01
\nIn den Vier verflochtenen Anmerkungen wird erkl\u00e4rt, dass \u201edes Annehmens negativer Zusta\u0308nde\u201c hier sich nur auf die gewohnheitsm\u00e4\u00dfigen Tendenzen in unserem Geist bezieht, die zu Kummer f\u00fchren k\u00f6nnen. Dann bezieht sich die \u201eFessel von Merkmalen\u201c auf andauernden Kummer. Dieser andauernde Kummer ist wie ein m\u00e4chtiger Sturzbach in einem Fluss, der unaufh\u00f6rlich anschwillt. Was bedeutet also \u201eandauernder Kummer\u201c? Es bedeutet gegenw\u00e4rtig aktiver Kummer, der wiederum die Samen des Kummers in unserem Geist n\u00e4hren und st\u00e4rken k\u00f6nnen. 04:36
\nDie Fessel des Annehmens negativer Zusta\u0308nde \u2013 Anlagen, die im Geisteskontinuum vorhanden sind und die F\u00e4higkeit haben, verkehrte Bewusstseinszust\u00e4nde hervorzubringen
\nWir sind durch die Fessel des Annehmens negativer Zusta\u0308nde gefesselt. Wir sind gefesselt. Mit anderen Worten, wir haben keine Freiheit oder Selbstbestimmung. Wir k\u00f6nnen nicht so sein, wie wir wollen, oder das tun, was wir gerne tun m\u00f6chten. Warum sind wir nicht frei? Wodurch sind wir gefesselt? Wodurch sind wir gefesselt? Durch das Annehmen negativer Zusta\u0308nde. Was genau ist das Annehmen negativer Zusta\u0308nde? Es sind die Anlagen, die im Geisteskontinuum vorhanden sind und die Fa\u0308higkeit haben, verkehrte Bewusstseinszusta\u0308nde hervorzubrin gen und immer weiter anwachsen zu lassen. Woher kommen das Annehmen? Sie sind in unserer Vergangenheit angesammelt worden. Sie sind sehr tief verwurzelt. Ganz gleich, was wir tun, sie w\u00fcrden unseren Seinszustand in Richtung des Entstehens von Leiden beeinflussen. Es ist diese Tendenz, die uns anzieht wie eine starke Kraft. Wenn wir uns zum Beispiel selbst beobachten, w\u00fcrden wir feststellen, dass unser eigener Geist eher auf Tugend eingestellt ist? Oder dass er auf Nicht-Tugend eingestellt ist? Wir k\u00f6nnten uns schon sehr ver\u00e4ndert haben, aber wir w\u00fcrden es immer noch ziemlich schwer finden, uns auf Tugend einzustellen, aber ziemlich leicht, uns auf Nicht-Tugend einzustimmen. Es entsteht leicht Unbehagen. Das ist es, was mit der Fessel des Annehmens negativer Zusta\u0308nde gemeint ist. 05:52
\nWas ist also mit diesem Annehmen, das im Geisteskontinuum vorhanden sind und durch die wir gefesselt sind? Was sollten wir dagegen tun, wenn sie uns an Orte immer tieferen Leidens treiben, oder uns dazu bringen, tiefer zu sinken, in Richtung Zerst\u00f6rung zu fallen? Wir m\u00fcssen die Vipassana-Einsicht kultivieren, die die Leerheit erkennt. Passen Sie auf! Wir m\u00fcssen die Vipassana-Einsicht kultivieren, die die Leerheit verwirklicht, um sie auszumerzen, um sie wegzuschneiden. 06:22
\nNachdem wir nun also diese Fessel des Annehmens negativer Zusta\u0308nde verstanden haben, sollten wir uns wirklich bem\u00fchen, uns von ihr zu befreien. Da sie sehr hartn\u00e4ckig und tief in uns verwurzelt ist, wird es das h\u00f6chst m\u00e4chtige Schwert der Leerheit brauchen, um sie an der Wurzel abzutrennen. Einfach nur Angst davor zu haben oder traurig dar\u00fcber zu sein, wird uns nicht helfen. Wir m\u00fcssen uns \u00fcberlegen, wie wir dagegen ank\u00e4mpfen k\u00f6nnen. Die Buddhas und Bodhisattvas sind den Pfad der Praxis gegangen, damit auch wir ihn gehen k\u00f6nnen. Wie k\u00f6nnen wir diese Fesseln – diese kr\u00e4nkenden Anlagen in unserem Geist – l\u00f6sen und sie von der Wurzel her beseitigen? Von der Wurzel her! Wir sollten in diesem Moment damit beginnen, zu studieren, zu kontemplieren und zu meditieren; ein Gel\u00fcbde ablegen, diese Fessel zu beenden, und aufmerksam und bedacht sein in dem, was wir denken und tun. Wir d\u00fcrfen in unserer Praxis nicht nachl\u00e4ssig sein. Wir m\u00fcssen unsere Praxis stark halten! 07:22
\nDie Fessel von Merkmalen \u2013 andauernder Kummer
\nLassen Sie uns noch einmal aus dem S\u016btra zur Entschl\u00fcsselung der Intentionen (\u0100rya-sa\u1e43dhi-nirmocana-s\u016btra) lesen. Hier hei\u00dft es:
\nAlle Lebewesen sind von Merkmalen und Annehmen negativer Zusta\u0308nde gefesselt. Wenn sie Stilles Verweillen und Besondere Einsicht kultiviert haben, sind sie frei von den Fesseln.
\nNun, was bedeutet die \u201eFessel von Merkmalen\u201c? Die Fessel von Merkmalen, wie wir bereits erw\u00e4hnt haben, bedeutet andauernden Kummer, richtig? Auf welche Weise sind wir also durch andauernden Kummer gefesselt? Wir haben damit sicher Erfahrung, richtig? Wie fesselt uns andauernder Kummer? Zum Beispiel, wenn wir auf angenehme oder unangenehme Objekte sto\u00dfen, wird unser Geist von diesen \u00e4u\u00dferen Objekten beeinflusst. Wir klammern uns an angenehme Dinge und f\u00fchlen eine Abneigung gegen\u00fcber unangenehmen. \u00dcberall, wo wir hingehen, finden wir den Geist, der an verkehrten Objekten haftet. Gibt es irgendetwas, das diesen kr\u00e4nkenden Zustand unterdr\u00fccken kann, irgendetwas, das ihn davon abh\u00e4lt, so unerbittlich und st\u00fcrmisch zu sein? Gibt es da etwas? Es gibt etwas! Es ist Shamatha. Deshalb werden wir durch das Praktizieren von Vipassana von den Fesseln des Annehmens negativer Zusta\u0308nde befreit, und nur durch das Praktizieren von Shamatha k\u00f6nnen wir von den Fesseln von Merkmalen befreit werden. 08:34
\nDie Worte vom dem S\u016btra zur Entschl\u00fcsselung der Intentionen werden erkl\u00e4rt
\nAls n\u00e4chstes erkl\u00e4rt Meister Tsongkhapa die Worte aus dem S\u016btra zur Entschl\u00fcsselung der Intentionen (\u0100rya-sa\u1e43dhi-nirmocana-s\u016btra). Lassen Sie uns weiterlesen:
\nDas Annehmen negativer Zusta\u0308nde sind die Anlagen, die im Geisteskontinuum vorhanden sind und die Fa\u0308higkeit haben, verkehrte Bewusstseinszusta\u0308nde hervorzubringen.
\n\u201eDas Annehmen negativer Zusta\u0308nde\u201c beziehen sich auf eine Art von Anlagen in unserem Geist. Welche Art von Anlagen? Die Anlagen, die die Objekten verkehren k\u00f6nnte. Das ist eine F\u00e4higkeit, die die Objekten verdrehen l\u00e4sst. Eine Tendenz die die erkehrten Objekten vergr\u00f6\u00dfern und verst\u00e4rken k\u00f6nnen. An alle, was sind die \u201everkehrten Objekten\u201c? Es ist die Objekten, die unser Bewusstsein repr\u00e4sentiert. Die Objekten sind nicht wahre Dingen, sondern die Objekten, die das Bewusstsein repr\u00e4sentiert. Wenn wir den Begriff \u201everkehrte Objekten\u201c sehen, k\u00f6nnen diejenigen, die ihn nicht gelernt haben, ihn mit \u201ewahren Dinge\u201c verwechseln, aber sie hat eine Definition im tibetischen Logik-Buch Gesammelten Themen. Sie lautet: \u201edie Objekten, die sich mit innerem Selbst verbindet\u201c. Hier bezieht es sich haupts\u00e4chlich auf das Bewusstsein. Das Wort \u201ek\u00f6nnen\u201c bezeichnet eine F\u00e4higkeit – die F\u00e4higkeit, weitere verkehrte Bewusstseinszusta\u0308nde zu erzeugen. Hier wird es mit den besprochenen Anlagen in Verbindung gebracht. Und wie werden diese Anlagen genannt? Was ist ihr Name? \u201eAnnahmen negativer Zusta\u0308nde\u201c. Das klingt sehr b\u00f6se, denn das ist etwas, das unseren Geist dazu bringt, mehr und mehr falsche Tendenzen zu haben. 10:08
\nNun, zur\u00fcck zum Text: \u201e’Das Annehmen negativer Zusta\u0308nde’ beziehen sich auf latente Anlagen, die in Ihrem Geistesstrom verweilen und…\u201c, beachten Sie dieses Wort \u201everweilen\u201c… Was f\u00fcr ein unangenehmes Wort! Es sagt uns, dass diese Anlagen in unserem Geist wohnen und dort f\u00fcr lange, lange Zeitr\u00e4ume verweilen – und uns Schmerzen bereiten, uns Elend bereiten! Aber ist dies eine Not, die nicht zu beheben ist? \u00dcberragt sie uns alle? Sind wir machtlos gegen sie? Nein! In der Tat wohnen die Anlagen in unserem Geist und sind schon seit sehr langer Zeit da, aber gerade weil diese Fesselung ein abh\u00e4ngig entstehendes Ph\u00e4nomen ist und nicht etwas Absurdes, das einfach da bleibt, ohne Anfang und ohne Ende, wie ein Ungeheuer, sind wir in der Lage, die Kraft der Vipassana, die die Leerheit verwirklicht, zu nutzen, um sie zu vertreiben, ja, um sie vollst\u00e4ndig auszurotten. 11:08
\nDann hei\u00dft es weiter im Text:
\n\u201edie Merkmale, die in der verkehrten Bewusstseinzust\u00e4nde mehrfach entstehen, beg\u00fcnstigen die Anlagen.\u201c
\nDas bedeutet, dass die andauernd entstehenden verkehrten Objekten die Anlagen verst\u00e4rken lassen. Und dann die Anhaftungen an der verkehrten Bewusstseinzust\u00e4nde auch entstehen. Wenn es um diese Anhaftungen geht, treten sie nur einmal auf, als ein einmaliges Vorkommnis? Nein. Sie sind fortlaufend und entstehen nach und nach. Sie treten nicht nur einmal auf, sondern wiederholen sich viele, viele Male, immer und immer wieder. Was sind die Auswirkungen dieser Anhaftungen in unserem Geist? Sie kommen umher und f\u00f6rdern – n\u00e4hren und verst\u00e4rken – unsere krankhaften Anlagen. Das ist das Annamen negativer Zust\u00e4nde, wie wir bereits erw\u00e4hnt haben. In dem Ma\u00dfe, wie wir an den verkehrten Objekten h\u00e4ngen, machen diese Anhaftungen selbst auch unsere geistigen Neigungen zu verkehrten Bewusstseinzust\u00e4nde immer st\u00e4rker. So haben uns diese beiden Dinge, einerseits die Fesseln von Merkmalen und anderseits die Fesseln des Annehmens negativer Zusta\u0308nde, sehr fest gefesselt und wir sind v\u00f6llig bewegungsunf\u00e4hig. Es sieht wirklich sehr ernst aus! Was f\u00fcr ein leidvoller Zustand! Und sie n\u00e4hren sich sogar gegenseitig, um uns leiden zu lassen! 12:38 00:00
\nBonjour \u00e0 tous, nous recommen\u00e7ons ensemble \u00e0 apprendre le Grand Trait\u00e9. Veuillez-vous concentrer ! Nous continuons, veuillez tourner vos pages \u00e0 337, \u00e0 la quatri\u00e8me ligne, Ma\u00eetre Tsong-kha-pa cita \u00ab Samdhinirmocana Sutra: L’explication des Myst\u00e8res \u00bb, lisons le texte. 00:34
\n\u00ab Samdhinirmocana Sutra: L’explication des Myst\u00e8res \u00bb : les diff\u00e9rences entre la version tib\u00e9taine et chinoise
\n\u00ab \u00c9galement, Samdhinirmocana Sutra: L’explication des Myst\u00e8res dit : Une fois que les personnes ont cultiv\u00e9 la Perspicacit\u00e9 et la S\u00e9r\u00e9nit\u00e9, ils sont libres des entraves des tendances dysfonctionnelles et des entraves des signes. \u00bb
\nIl est dit que dans l’esprit des \u00eatres vivants, il y a deux types d\u2019entraves : les entraves des tendances dysfonctionnelles et les entraves des signes. Le mot \u00ab les entraves \u00bb signifie \u00eatre attach\u00e9 et li\u00e9 par quelque chose. \u00c0 cause de ces deux types d\u2019entraves, nous ne sommes pas libres. Que pouvons-nous faire ? Il faudra une pratique assidue de la S\u00e9r\u00e9nit\u00e9 et la Perspicacit\u00e9 afin que nous soyons lib\u00e9r\u00e9s de ces liens de tendances et de signes dysfonctionnels. 01:25
\nEn ce qui concerne cette citation de \u00ab Samdhinirmocana Sutra: L’explication des Myst\u00e8res \u00bb, nous pouvons constater que les explications seront un peu diff\u00e9rentes plus tard dans le texte. C\u2019est parce que l\u2019ordre des mots de la langue tib\u00e9taine et chinoise est un peu diff\u00e9rent. L\u2019ordre des lignes est diff\u00e9rent. Ma\u00eetre Tsong-kha-pa cita le soutra de la version tib\u00e9taine, Donc, s\u2019il est traduit directement de la langue tib\u00e9taine, il devait \u00eatre :
\n\u00ab Les \u00eatres vivants, en pratiquant la Perspicacit\u00e9 \u00c9galement Samatha, sont alors des entraves des tendances dysfonctionnelles et des entraves des signes lib\u00e9r\u00e9s. \u00bb
\nIl parle de la Perspicacit\u00e9 avant la S\u00e9r\u00e9nit\u00e9 et des entraves des tendances dysfonctionnelles avant les entraves des signes. Cependant, dans \u00ab Samdhinirmocana Sutra: L’explication des Myst\u00e8res \u00bb en chinois, c\u2019est invers\u00e9. L\u2019ordre est invers\u00e9, il parle de la S\u00e9r\u00e9nit\u00e9 avant la Perspicacit\u00e9, des entraves des signes avant les entraves des tendances dysfonctionnelles. Mais en termes de signification, ils sont compl\u00e9tement coh\u00e9rents, que ce soit la version tib\u00e9taine ou la version chinoise, les deux sont clairement bien expliqu\u00e9es, il n\u2019y a pas de diff\u00e9rence. 02:33
\nQuand Ma\u00eetre Fazun traduisait ce passage de \u00ab Samdhinirmocana Sutra: L’explication des Myst\u00e8res \u00bb dans le Grand Trait\u00e9. Il suivait principalement la traduction de Ma\u00eetre Xuanzang comme r\u00e9f\u00e9rence. La traduction de Ma\u00eetre Xuanzang mentionne d\u2019abord les entraves des signes, puis les entraves des tendances dysfonctionnelles, c\u2019est l\u2019ordre des mots diff\u00e9rent par l\u2019opposition \u00e0 \u00ab Samdhinirmocana Sutra: L’explication des Myst\u00e8res \u00bb en tib\u00e9tain. M\u00eame si l\u2019ordre des mots est diff\u00e9rent, la signification reste coh\u00e9rente. 02:57
\nNous avons examin\u00e9 le texte orignal du soutra et remarqu\u00e9 que le texte en prose pr\u00e9c\u00e9dent dans le soutra, la version chinoise ou tib\u00e9taine, parlent chacune d\u2019abord des entraves des signes, puis des entraves des tendances dysfonctionnelles. Mais dans le verset de la partie suivante, le soutra de la version tib\u00e9taine et de la chinoise sont un peu diff\u00e9rents. Dans la version chinoise, l\u2019ordre du texte en prose pr\u00e9c\u00e9dent et de la po\u00e9sie en vers suivant sont pareils. Par contre, dans la version tib\u00e9taine, l\u2019ordre est diff\u00e9rent, il n\u2019est pas identique. 03:32
\nPar cons\u00e9quent, lorsque nous lisons cette section et apr\u00e8s, faites attention \u00e0 ne pas expliquer incorrectement, car cela peut mener \u00e0 une compl\u00e8te explication erron\u00e9e des deux types d\u2019entraves. Nous citons le texte du soutra qui fut traduit par Ma\u00eetre Xuanzang, mais l\u2019explication donn\u00e9 par Ma\u00eetre Tsong-kha-pa, est bas\u00e9e sur le soutra de la version tib\u00e9taine. Il l\u2019expliqua par cet ordre. Si nous ne le comprenons pas bien, nous pourrions nous tromper, faites-y attention ici. 04:01
\nDans \u00ab the Four Interwoven Annotations \u00bb, il est expliqu\u00e9 que les entraves des tendances dysfonctionnelles, se r\u00e9f\u00e8rent aux habitudes dans notre esprit qui cr\u00e9ent l\u2019affliction. Ensuite, les entraves des signes se r\u00e9f\u00e8rent \u00e0 l\u2019affliction en cours comme les torrents fougueux de la rivi\u00e8re\u2014l\u2019affliction en cours. Que signifient l\u2019affliction en cours? \u00c7a signifie l\u2019affliction active actuelle qui nourrit et renforce les graines de l\u2019affliction dans notre esprit. 04:36
\nLes entraves des tendances dysfonctionnelles\u2014les habitudes dans notre esprit qui cr\u00e9ent l\u2019affliction
\nEn ce qui concerne les entraves des tendances dysfonctionnelles, c\u2019est les entraves qui nous attachent et nous privent de la libert\u00e9 et de l\u2019autod\u00e9termination. Nous ne pouvons pas \u00eatre libre comme nous le voulons ou faire ce que nous aimons. Et alors, pourquoi ne sommes-nous pas libres? \u00e0 quoi sommes-nous attach\u00e9s? \u00e0 quoi sommes-nous li\u00e9s? Qu\u2019est-ce que c\u2019est exactement les \u00ab tendances dysfonctionnelles \u00bb ? Ce sont les habitudes dans notre esprit qui cr\u00e9ent l\u2019affliction. D’o\u00f9 viennent ces habitudes? Elles s\u2019accumulent avec le temps et sont tr\u00e8s enracin\u00e9es. Quoi que nous fassions, elles influencent notre \u00e9tat mental envers l\u2019affliction. C’est cette puissance et force. Si nous nous observons, trouvons-nous que notre esprit est enclin \u00e0 la bonne vertu ou \u00e0 la non-vertu? Nous aurions peut-\u00eatre d\u00e9j\u00e0 chang\u00e9 beaucoup, mais nous trouverions qu\u2019il est tr\u00e8s difficile envers la bonne vertu et beaucoup plus facile envers la non-vertu. L\u2019affliction est donc facilement cr\u00e9\u00e9e. C\u2019est les entraves des tendances dysfonctionnelles. 05:52
\nAlors, \u00e0 propos des habitudes dans notre esprit qui cr\u00e9ent l\u2019affliction, ces habitudes qui nous attachent, nous poussent aux lieux de la souffrance plus profonde et \u00e0 sombrer plus bas ou \u00e0 tomber. Que devons-nous faire? Nous devons cultiver la Perspicacit\u00e9 et la connaissance de la vacuit\u00e9. Faites attention! Il faut pratiquer par la Perspicacit\u00e9 et la connaissance de la vacuit\u00e9 pour les \u00e9radiquer et d\u00e9barrasser. 06:22
\nAinsi, ayant compris les entraves des tendances dysfonctionnelles, nous devrions faire des efforts pour nous en d\u00e9barrasser. Parce qu\u2019ils nous attachent profond\u00e9ment et tr\u00e8s enracin\u00e9s, il faudra prendre une \u00e9p\u00e9e supr\u00eame puissante de la vacuit\u00e9 pour extirper ses racines. Tout simplement ayant de la peur ou \u00e9tant triste, c\u2019est inutile, il faut trouver une solution pour lutter contre eux. Les Bouddhas et les Bodhisattvas parcoururent le chemin de la pratique pour que nous puissions aussi les suivre. Comment se d\u00e9barrasser des entraves des tendances dysfonctionnelles et extirper ces habitudes de l\u2019affliction dans notre esprit? De la racine! Nous devrions commencer d\u00e8s maintenant \u00e0 \u00e9couter, contempler, puis pratiquer, faire le v\u0153u de s\u2019en d\u00e9barrasser, observer et \u00e0 r\u00e9fl\u00e9chir \u00e0 nos choix. Nous ne devrions pas \u00eatre paresseux et pratiquerions plus s\u00e9rieusement! 07:22
\nLes entraves des signes\u2014l\u2019affliction en cours
\nLisons \u00e0 nouveau \u00ab Samdhinirmocana Sutra: L’explication des Myst\u00e8res \u00bb, il est dit :
\n\u00ab Une fois que les personnes ont cultiv\u00e9 la Perspicacit\u00e9 et la S\u00e9r\u00e9nit\u00e9, ils sont libres des entraves des tendances dysfonctionnelles et des entraves des signes. \u00bb
\nQue signifie \u00ab les entraves des signes \u00bb? Qu’est-ce que c\u2019est que les entraves des signes? Comme ayant mentionn\u00e9 pr\u00e9c\u00e9demment, \u00e7a signifie l\u2019affliction en cours, n’est-ce pas ? Comment somme-nous attach\u00e9s par l\u2019affliction en cours? Avons-nous eu l\u2019exp\u00e9rience, non? Comme nous est- il rattach\u00e9? Par exemple, quand nous rencontrons les objets agr\u00e9ables ou d\u00e9sagr\u00e9ables, notre esprit fluctue avec les objets ext\u00e9rieurs. Avec les objets agr\u00e9ables, nous avons l\u2019avidit\u00e9. Avec les objets d\u00e9sagr\u00e9ables, nous avons l\u2019aversion. Partout dans notre esprit, nous trouvons attach\u00e9. Y a-t-il quelque chose qui peut le r\u00e9primer et l\u2019emp\u00eacher d’\u00eatre si incessant et orageux? En existe-il? Oui, il en existe! C\u2019est la S\u00e9r\u00e9nit\u00e9. Par cons\u00e9quent, par la pratique de la Perspicacit\u00e9, nous serons lib\u00e9r\u00e9s des entraves des tendances dysfonctionnelles, par la pratique de la S\u00e9r\u00e9nit\u00e9, nous pourrons \u00eatre lib\u00e9r\u00e9s des entraves des signes. 08:34
\nL\u2019explication de \u00ab Samdhinirmocana Sutra: L’explication des Myst\u00e8res \u00bb
\nEnsuite, Ma\u00eetre Tsong-kha-pa expliqua le passage de \u00ab Samdhinirmocana Sutra: L’explication des Myst\u00e8res \u00bb, lisons suivant :
\n\u00ab Les tendances dysfonctionnelles font r\u00e9f\u00e9rence aux propensions latentes r\u00e9sidant dans votre courant mental qui peuvent produire les degr\u00e9s croissants des id\u00e9es fausses. \u00bb
\n\u00ab Les tendances dysfonctionnelles \u00bb signifient un type de propensions dans notre esprit. Lequel de ces propensions? Elles peuvent produire les degr\u00e9s croissants des id\u00e9es fausses, qui signifie les tendances pour les id\u00e9es fausses \u00e0 augmenter dans notre esprit. C\u2019est une tendance qui fait augmenter \u00ab wrong object possessors \u00bb dans notre esprit. Qu\u2019est-ce que \u00e7a veut dire \u00ab object possessor \u00bb? \u00c7a veut dire \u00ab le ph\u00e9nom\u00e8ne qui engage son objet \u00bb et se r\u00e9f\u00e8re principalement \u00e0 l\u2019\u00e9tat d’esprit, qui s\u2019engage \u00e0 ses propres objets. Le mot \u00ab object possessor \u00bb ne signifie pas l\u2019objet, il signifie principalement l\u2019\u00e9tat d’esprit. Par cons\u00e9quent, quand nous lisons ce mot \u00ab object possessor \u00bb, peut-\u00eatre que ceux qui ne sont pas familiers avec ce mot, le confondraient avec \u00ab l\u2019objet. \u00bb En r\u00e9alit\u00e9,\u00a0Sa d\u00e9finition existe dans \u00ab Collected Topics \u00bb, c\u2019est le ph\u00e9nom\u00e8ne qui engage son objet. Ici, il se r\u00e9f\u00e8re \u00e0 l\u2019\u00e9tat d’esprit. Le mot \u00ab Capacit\u00e9 \u00bb signifie la capacit\u00e9 \u00e0 g\u00e9n\u00e9rer plus d\u2019id\u00e9es fausses dans l\u2019esprit. Elle est associ\u00e9e aux propensions. Comment s\u2019appelle ces propensions? C\u2019est les tendances dysfonctionnelles. Elles semblent tr\u00e8s mal, parce qu\u2019elles font augmenter de plus en plus de ces mauvaises tendances. 10:08
\nRevenons au texte: \u00ab les tendances dysfonctionnelles… \u00bb, ce mot \u00ab r\u00e9sidant \u00bb. Quel mot d\u00e9sagr\u00e9able! Ces tendances r\u00e9sident\u2014restent longtemps dans notre esprit, qui nous affligent et d\u00e9truisent! Mais pouvons-nous nous en d\u00e9barrasser? Sont-elles plus fortes que nous? Sommes-nous impuissants face \u00e0 lui? Non ce n’est pas comme \u00e7a. M\u00eame si elles r\u00e9sident dans notre esprit et y restent pendant tr\u00e8s longtemps, elles sont donc le ph\u00e9nom\u00e8ne compos\u00e9 et interd\u00e9pendant, ce n\u2019est pas quelque chose qui a toujours exist\u00e9 depuis le premier temps et ne dispara\u00eetra jamais. Par cons\u00e9quent, avec l’aide de la Perspicacit\u00e9 et de la connaissance de la vacuit\u00e9, nous pouvons l\u2019utiliser afin de les expulser, m\u00eame les \u00e9radiquer compl\u00e8tement. 11:08
\nEnsuite, continuons au texte, il est dit :
\n\u00ab Les Signes font r\u00e9f\u00e9rence aux attachements en cours aux objets erron\u00e9s, qui nourrit ses propensions. \u00bb
\nIl est dit que les attachements aux objets faux, surgissent dans notre esprit et renforcent nos tendances. En ce qui concerne ces attachements aux mauvais objets, apparaissent-ils que seulement une seule fois, comme un cas unique? Non. Ils apparaissent l\u2019un apr\u00e8s l\u2019autre, c\u2019est-\u00e0-dire qu\u2019ils r\u00e9apparaissent plusieurs fois, \u00e0 plusieurs reprises. Quels sont les effets de ces attachements dans notre esprit? Ils nourrissent \u00e0 leur tour, et alimentent ces propensions, celles dont nous avons parl\u00e9 plus t\u00f4t\u2014les tendances dysfonctionnelles. Puisque nous nous attachons aux objets erron\u00e9s, ces attachements s\u2019augmentent incessamment dans notre c\u0153ur. Ainsi ces deux choses : les signes et les tendances dysfonctionnelles, nous ont encha\u00een\u00e9s tr\u00e8s \u00e9troitement et ne nous permettent pas de bouger, il semble que nous soyons dans une situation d\u00e9sesp\u00e9r\u00e9e et en difficult\u00e9 ! Ils se nourrissent m\u00eame pour nous affliger. 12:38 00:00
\nXin ch\u00e0o m\u1ecdi ng\u01b0\u1eddi! Ch\u00fang ta l\u1ea1i b\u1eaft \u0111\u1ea7u c\u00f9ng nhau h\u1ecdc Qu\u1ea3ng Lu\u1eadn. Xin m\u1ecdi ng\u01b0\u1eddi h\u00e3y ch\u00fa t\u00e2m! V\u1eady ch\u00fang ta ti\u1ebfp t\u1ee5c h\u1ecdc ph\u1ea7n ti\u1ebfp theo, m\u1eddi m\u1ecdi ng\u01b0\u1eddi xem Qu\u1ea3ng Lu\u1eadn quy\u1ec3n 3 trang 34 \u0111o\u1ea1n 1, ti\u1ebfp \u0111\u1ebfn Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 tr\u00edch d\u1eabn Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, m\u1eddi xem nguy\u00ean v\u0103n: 00:34
\nS\u1ef1 gi\u1ed1ng v\u00e0 kh\u00e1c nhau c\u1ee7a b\u1ea3n d\u1ecbch ch\u1eef H\u00e1n v\u00e0 ch\u1eef T\u00e2y T\u1ea1ng c\u1ee7a Gi\u1ea3i Th\u00e2m M\u1eadt Kinh
\nGi\u1ea3i Th\u00e2m M\u1eadt Kinh l\u1ea1i n\u00f3i: \u201cCh\u00fang sinh b\u1ecb tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng v\u00e0 phi\u1ec1n n\u00e3o, cho n\u00ean ph\u1ea3i si\u00eang tu ch\u1ec9 qu\u00e1n, m\u1edbi \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t\u201d. N\u00f3i ch\u00fang sinh c\u00f3 hai lo\u1ea1i tr\u00f3i bu\u1ed9c (ph\u01b0\u1ee3c) l\u00e0 tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng (t\u01b0\u1edbng ph\u01b0\u1ee3c) v\u00e0 tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o (th\u00f4 tr\u1ecdng ph\u01b0\u1ee3c). \u201cTr\u00f3i bu\u1ed9c\u201d c\u00f3 ngh\u0129a l\u00e0 c\u1ed9t l\u1ea1i, tr\u00f3i l\u1ea1i. B\u1edfi v\u00ec c\u00f3 tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng v\u00e0 tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o, n\u00ean ch\u00fang ta kh\u00f4ng \u0111\u01b0\u1ee3c t\u1ef1 t\u1ea1i, v\u1eady ph\u1ea3i l\u00e0m sao \u0111\u00e2y? C\u1ea7n ph\u1ea3i th\u00f4ng qua s\u1ef1 tinh t\u1ea5n tu t\u1eadp ch\u1ec9 qu\u00e1n, m\u1edbi c\u00f3 th\u1ec3 gi\u1ea3i tho\u00e1t kh\u1ecfi s\u1ef1 tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng v\u00e0 phi\u1ec1n n\u00e3o. 01:25
\nLi\u00ean quan \u0111\u1ebfn \u0111o\u1ea1n kinh v\u0103n n\u00e0y c\u1ee7a Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, gi\u1ea3i th\u00edch \u0111\u1ebfn \u0111o\u1ea1n sau th\u00ec ph\u00e1t hi\u1ec7n ra r\u1eb1ng n\u00f3 c\u00f3 ch\u00fat kh\u00e1c bi\u1ec7t so v\u1edbi ph\u1ea7n tr\u01b0\u1edbc, b\u1edfi v\u00ec ng\u1eef t\u1ef1 trong b\u1ea3n ch\u1eef T\u1ea1ng v\u00e0 ng\u1eef t\u1ef1 trong b\u1ea3n ch\u1eef H\u00e1n c\u00f3 m\u1ed9t ch\u00fat kh\u00e1c nhau. \u201cNg\u1eef t\u1ef1\u201d ch\u00ednh l\u00e0 th\u1ee9 t\u1ef1 t\u1eeb ng\u1eef trong \u0111o\u1ea1n kinh. Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 chi\u1ebfu theo ng\u1eef t\u1ef1 trong b\u1ea3n ch\u1eef T\u1ea1ng c\u1ee7a Gi\u1ea3i Th\u00e2m M\u1eadt Kinh \u0111\u1ec3 tr\u00edch d\u1eabn, do \u0111\u00f3 n\u1ebfu tr\u1ef1c ti\u1ebfp d\u1ecbch t\u1eeb ch\u1eef T\u1ea1ng qua, th\u00ec s\u1ebd l\u00e0: \u201cCh\u00fang sinh do tu qu\u00e1n, Xa-ma-tha m\u1edbi gi\u1ea3i tho\u00e1t \u0111\u01b0\u1ee3c s\u1ef1 tr\u00f3i bu\u1ed9c c\u1ee7a phi\u1ec1n n\u00e3o v\u00e0 t\u01b0\u1edbng\u201d. \u0110o\u1ea1n n\u00e0y n\u00f3i v\u1ec1 qu\u00e1n tr\u01b0\u1edbc, sau \u0111\u00f3 m\u1edbi n\u00f3i v\u1ec1 ch\u1ec9; n\u00f3i \u0111\u1ebfn tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o tr\u01b0\u1edbc, sau n\u00f3i \u0111\u1ebfn tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng. Nh\u01b0ng b\u1ea3n ch\u1eef H\u00e1n c\u1ee7a Gi\u1ea3i Th\u00e2m M\u1eadt Kinh th\u00ec ng\u01b0\u1ee3c l\u1ea1i, th\u1ee9 t\u1ef1 ng\u01b0\u1ee3c l\u1ea1i, b\u1ea3n n\u00e0y n\u00f3i v\u1ec1 ch\u1ec9 tr\u01b0\u1edbc, sau n\u00f3i v\u1ec1 qu\u00e1n; n\u00f3i \u0111\u1ebfn tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng tr\u01b0\u1edbc, sau n\u00f3i \u0111\u1ebfn tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o. Tuy nhi\u00ean, t\u1eeb m\u1eb7t ngh\u0129a l\u00ed m\u00e0 n\u00f3i, th\u1eadt ra \u0111\u1ec1u nh\u01b0 nhau, b\u1ea5t lu\u1eadn l\u00e0 b\u1ea3n ch\u1eef T\u1ea1ng hay b\u1ea3n ch\u1eef H\u00e1n, \u0111\u1ec1u gi\u1ea3i th\u00edch m\u1ed9t c\u00e1ch r\u00f5 r\u00e0ng nh\u01b0 nhau, kh\u00f4ng c\u00f3 g\u00ec sai bi\u1ec7t. 02:33
\nB\u1edfi v\u00ec Ng\u00e0i Ph\u00e1p s\u01b0 Ph\u00e1p T\u00f4n khi d\u1ecbch \u0111o\u1ea1n Gi\u1ea3i Th\u00e2m M\u1eadt Kinh trong quy\u1ec3n Qu\u1ea3ng Lu\u1eadn n\u00e0y, Ng\u00e0i ch\u1ee7 y\u1ebfu d\u1ef1a v\u00e0o b\u1ea3n d\u1ecbch c\u1ee7a Ng\u00e0i Huy\u1ec1n Trang \u0110\u1ea1i s\u01b0 l\u00e0 ch\u00ednh; b\u1ea3n d\u1ecbch c\u1ee7a Ng\u00e0i Huy\u1ec1n Trang \u0110\u1ea1i s\u01b0 n\u00f3i v\u1ec1 tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng tr\u01b0\u1edbc, sau \u0111\u00f3 m\u1edbi n\u00f3i tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o, v\u1eeba kh\u1edbp kh\u00f4ng gi\u1ed1ng v\u1edbi ng\u1eef t\u1ef1 trong Gi\u1ea3i Th\u00e2m M\u1eadt Kinh b\u1ea3n ch\u1eef T\u1ea1ng. Tuy r\u1eb1ng, ng\u1eef t\u1ef1 kh\u00f4ng gi\u1ed1ng nh\u01b0ng ngh\u0129a l\u00ed \u0111\u1ec1u th\u1ed1ng nh\u1ea5t v\u1edbi nhau. 02:57
\nCh\u00fang t\u00f4i \u0111\u00e3 xem qua nguy\u00ean v\u0103n c\u1ee7a Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, ph\u00e1t hi\u1ec7n \u0111o\u1ea1n v\u0103n ph\u00eda tr\u01b0\u1edbc trong ph\u1ea7n kinh v\u0103n, b\u1ea5t lu\u1eadn Gi\u1ea3i Th\u00e2m M\u1eadt Kinh b\u1ea3n ch\u1eef H\u00e1n hay b\u1ea3n ch\u1eef T\u1ea1ng, th\u00ec \u0111\u1ec1u gi\u1ea3ng v\u1ec1 tr\u00f3i bu\u1ed9c b\u1edbi t\u01b0\u1edbng xong, sau \u0111\u00f3 m\u1edbi gi\u1ea3ng v\u1ec1 tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o. Nh\u01b0ng \u0111\u1ebfn ph\u1ea7n kinh k\u1ec7 th\u00ec Gi\u1ea3i Th\u00e2m M\u1eadt Kinh b\u1ea3n ch\u1eef H\u00e1n v\u00e0 ch\u1eef T\u1ea1ng c\u00f3 ch\u00fat kh\u00e1c nhau. Gi\u1ea3i Th\u00e2m M\u1eadt Kinh b\u1ea3n ch\u1eef H\u00e1n, th\u1ee9 t\u1ef1 gi\u1ea3ng \u1edf \u0111o\u1ea1n v\u0103n ph\u00eda tr\u01b0\u1edbc v\u00e0 ph\u1ea7n kinh k\u1ec7 ph\u00eda sau \u0111\u1ec1u gi\u1ed1ng nhau, nh\u01b0ng Gi\u1ea3i Th\u00e2m M\u1eadt Kinh b\u1ea3n ch\u1eef T\u1ea1ng, th\u00ec th\u1ee9 t\u1ef1 gi\u1ea3ng \u1edf \u0111o\u1ea1n v\u0103n ph\u00eda tr\u01b0\u1edbc v\u00e0 ph\u1ea7n kinh k\u1ec7 ph\u00eda sau kh\u00f4ng t\u01b0\u01a1ng thu\u1eadn, kh\u00f4ng gi\u1ed1ng nhau. 03:32
\nCho n\u00ean khi \u0111\u1ecdc \u0111\u1ebfn \u0111o\u1ea1n n\u00e0y v\u00e0 ti\u1ebfp t\u1ee5c h\u1ecdc ph\u1ea7n ph\u00eda sau, th\u00ec m\u1ecdi ng\u01b0\u1eddi c\u1ea7n ch\u00fa \u00fd \u0111\u1eebng gi\u1ea3i th\u00edch l\u1ea7m, b\u1edfi v\u00ec m\u1ed9t khi gi\u1ea3i th\u00edch sai th\u00ec ph\u1ea7n gi\u1ea3i th\u00edch v\u1ec1 tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng, sau \u0111\u00f3 m\u1edbi gi\u1ea3i th\u00edch v\u1ec1 tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o t\u1ee9c l\u00e0 \u0111\u00e3 gi\u1ea3i th\u00edch \u0111\u1ea3o ng\u01b0\u1ee3c ho\u00e0n to\u00e0n. B\u1edfi v\u00ec ch\u00fang ta tr\u00edch d\u1eabn b\u1ea3n d\u1ecbch Gi\u1ea3i Th\u00e2m M\u1eadt Kinh c\u1ee7a Ng\u00e0i Huy\u1ec1n Trang \u0110\u1ea1i s\u01b0, nh\u01b0ng ph\u1ea7n gi\u1ea3i th\u00edch th\u00ec Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 chi\u1ebfu theo th\u1ee9 t\u1ef1 c\u1ee7a b\u1ea3n d\u1ecbch Gi\u1ea3i Th\u00e2m M\u1eadt Kinh b\u1ea3n ch\u1eef T\u1ea1ng \u0111\u1ec3 gi\u1ea3i th\u00edch, n\u1ebfu kh\u00f4ng hi\u1ec3u r\u00f5 s\u1ebd c\u00f3 th\u1ec3 b\u1ecb hi\u1ec3u l\u1ea7m, cho n\u00ean \u1edf \u0111\u00e2y m\u1ecdi ng\u01b0\u1eddi c\u1ea7n l\u01b0u \u00fd m\u1ed9t ch\u00fat. 04:01
\nTrong quy\u1ec3n T\u1ee9 Gia H\u1ee3p Ch\u00fa gi\u1ea3i th\u00edch r\u1eb1ng: S\u1ef1 tr\u00f3i bu\u1ed9c c\u1ee7a phi\u1ec1n n\u00e3o \u1edf \u0111\u00e2y, th\u1eadt ra ch\u00ednh l\u00e0 t\u1eadp kh\u00ed c\u00f3 th\u1ec3 d\u1eabn sanh s\u1ef1 phi\u1ec1n n\u00e3o trong th\u00e2n t\u00e2m c\u1ee7a ch\u00fang ta. V\u1eady th\u00ec s\u1ef1 tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng ch\u00ednh l\u00e0 hi\u1ec7n h\u00e0nh, gi\u1ed1ng nh\u01b0 d\u00f2ng s\u00f4ng, phi\u1ec1n n\u00e3o hi\u1ec7n h\u00e0nh n\u00e0y nh\u01b0 s\u00f3ng n\u01b0\u1edbc c\u1ee7a d\u00f2ng s\u00f4ng nh\u1ea5p nh\u00f4. V\u1eady phi\u1ec1n n\u00e3o hi\u1ec7n h\u00e0nh l\u00e0 ch\u1ec9 c\u00e1i g\u00ec? Ch\u00ednh l\u00e0 c\u00f3 kh\u1ea3 n\u0103ng nu\u00f4i d\u01b0\u1ee1ng, t\u01b0\u1edbi t\u1ea9m, c\u00f3 th\u1ec3 nu\u00f4i d\u01b0\u1ee1ng t\u01b0\u1edbi t\u1ea9m h\u1ea1t gi\u1ed1ng c\u1ee7a phi\u1ec1n n\u00e3o hi\u1ec7n h\u00e0nh n\u00e0y. 04:36
\nS\u1ef1 tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o – t\u1eadp kh\u00ed c\u1ee7a th\u00e2n t\u00e2m c\u00f3 th\u1ec3 d\u1eabn sinh phi\u1ec1n n\u00e3o
\nS\u1ef1 tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o, ch\u00ednh l\u00e0 s\u1ef1 r\u00e0ng bu\u1ed9c, b\u1ecb r\u00e0ng bu\u1ed9c r\u1ed3i th\u00ec kh\u00f4ng \u0111\u01b0\u1ee3c t\u1ef1 do, kh\u00f4ng \u0111\u01b0\u1ee3c t\u1ef1 t\u1ea1i, c\u0169ng ch\u00ednh l\u00e0 kh\u00f4ng th\u1ec3 l\u00e0m nh\u1eefng \u0111i\u1ec1u t\u00e2m m\u00ecnh mong mu\u1ed1n, kh\u00f4ng \u0111\u01b0\u1ee3c t\u00f9y theo \u00fd m\u00ecnh. V\u1eady th\u00ec, r\u1ed1t cu\u1ed9c v\u00ec sao ch\u00fang ta kh\u00f4ng th\u1ec3 t\u1ef1 t\u1ea1i? B\u1ecb c\u00e1i g\u00ec tr\u00f3i bu\u1ed9c? B\u1ecb c\u00e1i g\u00ec r\u00e0ng bu\u1ed9c? Phi\u1ec1n n\u00e3o. \u201cPhi\u1ec1n n\u00e3o\u201d r\u1ed1t cu\u1ed9c l\u00e0 c\u00e1i g\u00ec? Ch\u00ednh l\u00e0 th\u00e2n t\u00e2m c\u00f3 th\u1ec3 d\u1eabn kh\u1edfi t\u1eadp kh\u00ed c\u1ee7a phi\u1ec1n n\u00e3o. T\u1eadp kh\u00ed n\u00e0y t\u1eeb \u0111\u00e2u t\u1edbi? N\u00f3 t\u00edch l\u0169y t\u1eeb nhi\u1ec1u ki\u1ebfp trong qu\u00e1 kh\u1ee9, g\u1ed1c r\u1ec5 s\u00e2u ch\u1eafc, ngu\u1ed3n n\u0103ng l\u01b0\u1ee3ng n\u00e0y b\u1ea5t lu\u1eadn ch\u00fang ta c\u00f3 l\u00e0m g\u00ec, n\u00f3 c\u0169ng \u0111\u1ec1u d\u1eabn \u0111\u1ebfn s\u1ef1 sinh kh\u1edfi phi\u1ec1n n\u00e3o v\u00e0 xu h\u01b0\u1edbng ph\u00e1t sinh v\u1ec1 th\u1ebf l\u1ef1c. V\u00ed d\u1ee5, khi ch\u00fang ta qu\u00e1n s\u00e1t b\u1ea3n th\u00e2n m\u00ecnh, li\u1ec7u ch\u00fang ta c\u00f3 th\u1ec3 ph\u00e1t hi\u1ec7n ra t\u00e2m c\u1ee7a m\u00ecnh t\u01b0\u01a1ng \u1ee9ng v\u1edbi thi\u1ec7n ph\u00e1p h\u01a1n? Hay l\u00e0 t\u01b0\u01a1ng \u1ee9ng v\u1edbi \u00e1c ph\u00e1p h\u01a1n? Hi\u1ec7n t\u1ea1i c\u00f3 th\u1ec3 c\u0169ng \u0111\u00e3 chuy\u1ec3n bi\u1ebfn r\u1ea5t nhi\u1ec1u r\u1ed3i. Nh\u01b0ng khi th\u1ea5y m\u00ecnh t\u01b0\u01a1ng \u1ee9ng v\u1edbi thi\u1ec7n ph\u00e1p r\u1ea5t kh\u00f3, t\u01b0\u01a1ng \u1ee9ng v\u1edbi \u00e1c ph\u00e1p l\u1ea1i v\u00f4 c\u00f9ng d\u1ec5 d\u00e0ng, v\u00e0 r\u1ea5t d\u1ec5 sinh phi\u1ec1n n\u00e3o, \u0111\u00e2y ch\u00ednh l\u00e0 s\u1ef1 tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o. 05:52
\nV\u1eady t\u1eadp kh\u00ed c\u1ee7a th\u00e2n t\u00e2m sinh kh\u1edfi phi\u1ec1n n\u00e3o, t\u1eadp kh\u00ed tr\u00f3i bu\u1ed9c ch\u00fang ta, th\u00fac \u0111\u1ea9y ch\u00fang ta \u0111\u1ebfn m\u1ed9t ph\u01b0\u01a1ng h\u01b0\u1edbng khi\u1ebfn ta c\u00e0ng l\u00fan s\u00e2u v\u00e0 \u0111\u1eafm ch\u00ecm trong th\u1ed1ng kh\u1ed5, ho\u1eb7c t\u1eadp kh\u00ed \u0111\u01b0a ta \u0111\u1ebfn \u0111\u1ecda l\u1ea1c, v\u1eady ph\u1ea3i l\u00e0m th\u1ebf n\u00e0o? C\u1ea7n ph\u1ea3i th\u00f4ng qua s\u1ef1 tu t\u1eadp ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng c\u1ee7a T\u1ef3-b\u00e1t-xa-na. Ch\u00fa \u00fd! C\u1ea7n ph\u1ea3i th\u00f4ng qua s\u1ef1 tu t\u1eadp ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng c\u1ee7a T\u1ef3-b\u00e1t-xa-na m\u1edbi c\u00f3 th\u1ec3 \u0111o\u1ea1n tr\u1eeb, d\u1ee9t s\u1ea1ch. 06:22
\nDo hi\u1ec3u r\u00f5 tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o n\u00e0y r\u1ed3i, ch\u00fang ta c\u1ea7n ph\u1ea3i n\u1ed7 l\u1ef1c tho\u00e1t ra kh\u1ecfi s\u1ef1 r\u00e0ng bu\u1ed9c \u0111\u00f3. B\u1edfi v\u00ec s\u1ef1 r\u00e0ng bu\u1ed9c n\u00e0y r\u1ea5t s\u00e2u, r\u1ea5t ki\u00ean c\u1ed1, do \u0111\u00f3 c\u1ea7n ph\u1ea3i c\u00f3 thanh b\u1ea3o ki\u1ebfm Kim Cang V\u01b0\u01a1ng kh\u00f4ng t\u00e1nh v\u00f4 c\u00f9ng m\u1ea1nh, m\u1edbi c\u00f3 th\u1ec3 ch\u1eb7t \u0111\u1ee9t \u0111\u01b0\u1ee3c g\u1ed1c r\u1ec5 n\u00e0y. Ch\u1ec9 bi\u1ebft lo s\u1ee3 n\u00f3, th\u1eadm ch\u00ed bu\u1ed3n r\u1ea7u kh\u1ed5 n\u00e3o v\u00ec n\u00f3, \u0111\u1ec1u l\u00e0 v\u00f4 d\u1ee5ng, c\u1ea7n ph\u1ea3i t\u00ecm bi\u1ec7n ph\u00e1p \u0111\u1ec3 \u0111\u1ed1i tr\u1ecb n\u00f3. Con \u0111\u01b0\u1eddng m\u00e0 Ch\u01b0 Ph\u1eadt, B\u1ed3 t\u00e1t, T\u1ed5 s\u01b0 \u0111\u00e3 \u0111i qua, ch\u00ednh l\u00e0 mu\u1ed1n h\u01b0\u1edbng d\u1eabn ch\u00fang ta b\u01b0\u1edbc l\u00ean. L\u00e0m sao m\u1edbi c\u00f3 th\u1ec3 d\u1ee9t b\u1ecf g\u1ed1c r\u1ec5 tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o, t\u1eadp kh\u00ed phi\u1ec1n n\u00e3o trong t\u00e2m \u0111\u00e2y? Di\u1ec7t tr\u1eeb t\u1eadn g\u1ed1c! C\u1ea7n ph\u1ea3i b\u1eaft \u0111\u1ea7u ngay t\u1eeb b\u00e2y gi\u1edd, l\u1eafng nghe, t\u01b0 duy, sau \u0111\u00f3 tu h\u00e0nh, ph\u00e1t nguy\u1ec7n mu\u1ed1n \u0111o\u1ea1n tr\u1eeb, \u0111\u1ed3ng th\u1eddi c\u1ea7n qu\u00e1n s\u00e1t, t\u01b0 duy ch\u1ecdn l\u1ef1a. Do \u0111\u00f3, ch\u00fang ta kh\u00f4ng \u0111\u01b0\u1ee3c gi\u1ea3i \u0111\u00e3i, ch\u00fang ta c\u1ea7n ph\u1ea3i c\u1ed1 g\u1eafng l\u00ean! 07:22
\nTr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng – phi\u1ec1n n\u00e3o hi\u1ec7n h\u00e0nh
\nM\u1ed9t l\u1ea7n n\u1eefa xem Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, n\u00f3i: \u201cCh\u00fang sinh b\u1ecb tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng v\u00e0 phi\u1ec1n n\u00e3o, cho n\u00ean ph\u1ea3i si\u00eang tu ch\u1ec9 qu\u00e1n, m\u1edbi \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t\u201d. B\u1ecb \u201cTr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng\u201d ngh\u0129a l\u00e0 g\u00ec? Tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng, v\u1eeba r\u1ed3i c\u00f3 n\u00f3i qua \u0111\u00f3 l\u00e0 phi\u1ec1n n\u00e3o hi\u1ec7n h\u00e0nh \u0111\u00fang kh\u00f4ng n\u00e0o? V\u1eady th\u00ec, phi\u1ec1n n\u00e3o hi\u1ec7n h\u00e0nh r\u00e0ng bu\u1ed9c ch\u00fang ta nh\u01b0 th\u1ebf n\u00e0o? C\u00f3 kinh nghi\u1ec7m ch\u1ee9? Phi\u1ec1n n\u00e3o hi\u1ec7n h\u00e0nh tr\u00f3i bu\u1ed9c ch\u00fang ta nh\u01b0 th\u1ebf n\u00e0o? V\u00ed d\u1ee5, khi ch\u00fang ta \u0111\u1ed1i c\u1ea3nh th\u00ec c\u00f3 c\u1ea3nh \u01b0a th\u00edch v\u00e0 c\u1ea3nh kh\u00f4ng \u01b0a th\u00edch, t\u00e2m ch\u00fang ta t\u00f9y theo ngo\u1ea1i c\u1ea3nh nh\u01b0 th\u1ebf m\u00e0 chuy\u1ec3n, \u0111\u1ed1i v\u1edbi c\u1ea3nh \u01b0a th\u00edch th\u00ec sanh l\u00f2ng tham, c\u1ea3nh kh\u00f4ng \u01b0a th\u00edch th\u00ec sanh t\u00e2m s\u00e2n, ch\u1ed7 n\u00e0o c\u0169ng sanh t\u00e2m \u0111i\u00ean \u0111\u1ea3o ch\u1ea5p tr\u01b0\u1edbc. Kh\u00f4ng m\u1ed9t v\u1eadt g\u00ec c\u00f3 th\u1ec3 h\u00e0ng ph\u1ee5c, \u00e1p ch\u1ebf n\u00f3, khi\u1ebfn n\u00f3 kh\u00f4ng c\u00f2n xoay v\u1ea7n li\u00ean t\u1ee5c v\u00e0 s\u00f3ng n\u01b0\u1edbc nh\u1ea5p nh\u00f4 nh\u01b0 v\u1eady? C\u00f3 hay kh\u00f4ng n\u00e0o? C\u00f3! Ch\u00ednh l\u00e0 Xa-ma-tha. Do \u0111\u00f3, th\u00f4ng qua tu t\u1eadp T\u1ef3-b\u00e1t-xa-na, ch\u00fang ta c\u00f3 th\u1ec3 gi\u1ea3i tho\u00e1t kh\u1ecfi tr\u00f3i bu\u1ed9c b\u1edfi phi\u1ec1n n\u00e3o; th\u00f4ng qua tu t\u1eadp Xa-ma-tha ch\u00fang ta m\u1edbi c\u00f3 th\u1ec3 gi\u1ea3i tho\u00e1t kh\u1ecfi tr\u00f3i bu\u1ed9c b\u1edfi t\u01b0\u1edbng. 08:34
\nGi\u1ea3i th\u00edch h\u00e0m \u00fd trong kinh v\u0103n c\u1ee7a Gi\u1ea3i Th\u00e2m M\u1eadt Kinh
\nTi\u1ebfp theo, Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 gi\u1ea3i th\u00edch kinh v\u0103n c\u1ee7a Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, ch\u00fang ta xem ph\u1ea7n ti\u1ebfp theo: \u201cN\u00f3i \u0111\u1ebfn phi\u1ec1n n\u00e3o, trong th\u00e2n t\u00e2m c\u1ee7a m\u00ecnh c\u00f3 tr\u1ee5 t\u1eadp kh\u00ed, khi g\u1eb7p c\u1ea3nh gi\u1edbi t\u00e2m m\u00ecnh c\u00f3 kh\u1ea3 n\u0103ng t\u0103ng tr\u01b0\u1edfng s\u1ef1 \u0111i\u00ean \u0111\u1ea3o\u201d. Trong \u0111\u00f3 \u201cphi\u1ec1n n\u00e3o\u201d l\u00e0 n\u00f3i m\u1ed9t lo\u1ea1i t\u1eadp kh\u00ed tr\u00fa ng\u1ee5 trong th\u00e2n t\u00e2m c\u1ee7a ch\u00fang ta. \u201cT\u1eadp kh\u00ed\u201d l\u00e0 g\u00ec? C\u00f3 th\u1ec3 t\u0103ng tr\u01b0\u1edfng kh\u1ea3 n\u0103ng c\u1ee7a s\u1ef1 \u0111i\u00ean \u0111\u1ea3o \u0111\u1ed1i v\u1edbi c\u1ea3nh gi\u1edbi, c\u0169ng ch\u00ednh l\u00e0 t\u0103ng tr\u01b0\u1edfng n\u0103ng l\u1ef1c c\u1ee7a s\u1ef1 \u0111i\u00ean \u0111\u1ea3o \u0111\u1ed1i v\u1edbi c\u1ea3nh gi\u1edbi, l\u00e0 m\u1ed9t lo\u1ea1i n\u0103ng l\u1ef1c c\u00f3 th\u1ec3 t\u0103ng tr\u01b0\u1edfng s\u1ef1 \u0111i\u00ean \u0111\u1ea3o khi g\u1eb7p c\u1ea3nh gi\u1edbi. Xin h\u1ecfi m\u1ecdi ng\u01b0\u1eddi \u201cc\u1ea3nh gi\u1edbi\u201d l\u00e0 g\u00ec? Ch\u00ednh l\u00e0 t\u00e2m th\u1ee9c ch\u00fang ta sinh ra khi h\u01b0\u1edbng v\u00e0o \u0111\u1ed1i c\u1ea3nh, \u1edf \u0111\u00e2y ch\u1ee7 y\u1ebfu l\u00e0 ch\u1ec9 t\u00e2m th\u1ee9c h\u01b0\u1edbng v\u00e0o \u0111\u1ed1i c\u1ea3nh. \u201cC\u1ea3nh gi\u1edbi\u201d kh\u00f4ng ph\u1ea3i cho l\u00e0 c\u1ea3nh, ch\u1ee7 y\u1ebfu l\u00e0 \u201ct\u00e2m th\u1ee9c\u201d. Cho n\u00ean khi xem \u0111\u1ebfn hai ch\u1eef \u201cc\u1ea3nh gi\u1edbi\u201d n\u00e0y, n\u1ebfu ng\u01b0\u1eddi kh\u00f4ng c\u00f3 h\u1ecdc qua c\u00f3 th\u1ec3 s\u1ebd hi\u1ec3u l\u1ea7m r\u1eb1ng \u0111\u00f3 l\u00e0 c\u1ea3nh, th\u1ef1c t\u1ebf c\u1ea3nh \u0111\u1ecbnh ngh\u0129a trong \u201cNhi\u1ebfp lo\u1ea1i h\u1ecdc\u201d ch\u00ednh l\u00e0 ph\u00e1p h\u01b0\u1edbng v\u00e0o c\u1ea3nh gi\u1edbi b\u00ean trong, \u1edf \u0111\u00e2y ch\u1ee7 y\u1ebfu l\u00e0 ch\u1ec9 \u201ct\u00e2m th\u1ee9c\u201d. \u201cKh\u1ea3 n\u0103ng\u201d ngh\u0129a l\u00e0 n\u0103ng l\u1ef1c, n\u0103ng l\u1ef1c khi\u1ebfn t\u0103ng tr\u01b0\u1edfng t\u00e2m th\u1ee9c \u0111i\u00ean \u0111\u1ea3o, \u1edf \u0111\u00e2y ch\u00ednh l\u00e0 n\u00f3i \u0111\u1ebfn t\u1eadp kh\u00ed. V\u1eady t\u1eadp kh\u00ed n\u00e0y, t\u00ean c\u1ee7a n\u00f3 l\u00e0 g\u00ec? Ch\u00ednh l\u00e0 \u201cphi\u1ec1n n\u00e3o\u201d. Nghe gi\u1ed1ng nh\u01b0 \u0111\u00f3 r\u1ea5t t\u00e0 \u00e1c, b\u1edfi v\u00ec n\u00f3 c\u00f3 th\u1ec3 khi\u1ebfn cho t\u1eadp kh\u00ed \u0111i\u00ean \u0111\u1ea3o n\u00e0y t\u0103ng tr\u01b0\u1edfng. 10:08
\nV\u1eady ch\u00fang ta quay l\u1ea1i \u201cn\u00f3i \u0111\u1ebfn phi\u1ec1n n\u00e3o\u201d, ch\u1eef \u201ctr\u1ee5\u201d m\u00e0 b\u1ecb tr\u1ee5 trong th\u00e2n t\u00e2m, khi\u1ebfn ch\u00fang ta c\u1ea3m th\u1ea5y kh\u00f4ng \u0111\u01b0\u1ee3c tho\u1ea3i m\u00e1i, t\u1eadp kh\u00ed khi\u1ebfn cho phi\u1ec1n n\u00e3o sinh kh\u1edfi tr\u1ee5 trong th\u00e2n t\u00e2m c\u1ee7a ch\u00fang ta r\u1ea5t l\u00e2u v\u00e0 r\u1ea5t l\u00e2u. D\u1eb1n v\u1eb7t ch\u00fang ta, h\u1ee7y ho\u1ea1i ch\u00fang ta! Nh\u01b0ng ph\u1ea3i ch\u0103ng kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o \u0111\u1ec3 tr\u1ecb, ch\u00ednh b\u1edfi v\u00ec n\u00f3 l\u1edbn nh\u1ea5t n\u00ean kh\u00f4ng ai c\u00f3 th\u1ec3 \u0111\u1ed1i ph\u00f3 n\u1ed5i? Kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady! Tuy r\u1eb1ng n\u00f3 tr\u1ee5 trong th\u00e2n t\u00e2m, h\u01a1n n\u1eefa c\u00f2n tr\u1ee5 \u1edf trong \u0111\u00f3 r\u1ea5t r\u1ea5t l\u00e2u, nh\u01b0ng ch\u00ednh b\u1edfi v\u00ec n\u00f3 l\u00e0 ph\u00e1p duy\u00ean kh\u1edfi, n\u00f3 kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t con qu\u00e1i v\u1eadt \u0111\u00e3 c\u00f3 s\u1eb5n v\u00e0 v\u0129nh vi\u1ec5n kh\u00f4ng th\u1ec3 bi\u1ebfn m\u1ea5t. Cho n\u00ean ch\u00fang ta v\u1eadn d\u1ee5ng s\u1ee9c m\u1ea1nh c\u1ee7a s\u1ef1 ch\u1ee9ng \u0111\u1eafc T\u1ef3-b\u00e1t-x\u00e1-na v\u1ec1 kh\u00f4ng t\u00e1nh, c\u00f3 th\u1ec3 lo\u1ea1i tr\u1eeb n\u00f3, th\u1eadm ch\u00ed c\u00f3 th\u1ec3 ti\u00eau di\u1ec7t n\u00f3 m\u1ed9t c\u00e1ch tri\u1ec7t \u0111\u1ec3. 11:08
\nCh\u00fang ta ti\u1ebfp t\u1ee5c xem nguy\u00ean v\u0103n: \u201cN\u00f3i \u0111\u1ebfn t\u01b0\u1edbng, ch\u00fang ta b\u1ecb \u0111\u1eafm ch\u00ecm v\u00e0o c\u1ea3nh gi\u1edbi \u0111i\u00ean \u0111\u1ea3o do ta ch\u1ea5p v\u00e0o n\u00f3, th\u1ea5m thu\u1ea7n c\u00e1i t\u1eadp kh\u00ed\u201d. \u00dd ngh\u0129a c\u1ee7a c\u00e2u n\u00e0y ch\u00ednh l\u00e0: B\u1edfi v\u00ec tr\u01b0\u1edbc v\u00e0 sau khi c\u1ea3nh gi\u1edbi s\u1ea3n sinh, s\u1ef1 m\u00ea \u0111\u1eafm ch\u1ea5p tr\u01b0\u1edbc \u0111\u1ed1i v\u1edbi c\u1ea3nh gi\u1edbi \u0111i\u00ean \u0111\u1ea3o \u0111\u00e3 nu\u00f4i d\u01b0\u1ee1ng, t\u01b0\u1edbi t\u1ea9m cho t\u1eadp kh\u00ed. V\u1eady ch\u00fang ta \u0111\u1ed1i v\u1edbi c\u1ea3nh gi\u1edbi \u0111i\u00ean \u0111\u1ea3o s\u1ebd sinh ra m\u00ea \u0111\u1eafm ch\u1ea5p tr\u01b0\u1edbc, c\u00e1i m\u00ea \u0111\u1eafm ch\u1ea5p tr\u01b0\u1edbc n\u00e0y c\u00f3 ph\u1ea3i l\u00e0 ch\u1ec9 sinh m\u1ed9t l\u1ea7n m\u00e0 th\u00f4i? Kh\u00f4ng ph\u1ea3i v\u1eady, l\u00e0 tr\u01b0\u1edbc sau \u0111\u1ec1u sinh kh\u1edfi, c\u0169ng ch\u00ednh l\u00e0 kh\u00f4ng ph\u1ea3i ch\u1ec9 sinh m\u1ed9t l\u1ea7n m\u00e0 th\u00f4i, m\u00e0 l\u00e0 nhi\u1ec1u l\u1ea7n, li\u00ean t\u1ee5c sinh kh\u1edfi. Trong t\u00e2m c\u1ee7a ch\u00fang ta sinh kh\u1edfi s\u1ef1 m\u00ea \u0111\u1eafm ch\u1ea5p tr\u01b0\u1edbc nh\u01b0 v\u1eady s\u1ebd c\u00f3 t\u00e1c d\u1ee5ng nh\u01b0 th\u1ebf n\u00e0o? Ch\u00ednh l\u00e0 n\u00f3 c\u00f3 th\u1ec3 quay ng\u01b0\u1ee3c l\u1ea1i nu\u00f4i d\u01b0\u1ee1ng, t\u01b0\u1edbi t\u1ea9m cho t\u1eadp kh\u00ed kia. C\u0169ng ch\u00ednh l\u00e0 t\u1eadp kh\u00ed phi\u1ec1n n\u00e3o m\u00e0 ch\u00fang ta \u0111\u00e3 n\u00f3i t\u1edbi \u1edf tr\u01b0\u1edbc, \u0111\u1ed1i v\u1edbi c\u1ea3nh gi\u1edbi \u0111i\u00ean \u0111\u1ea3o n\u00e0y ch\u00fang ta v\u00f4 s\u1ed1 l\u1ea7n s\u1ea3n sinh m\u00ea \u0111\u1eafm, n\u00ean c\u00f3 th\u1ec3 nu\u00f4i d\u01b0\u1ee1ng, t\u01b0\u1edbi t\u1ea9m cho th\u00e2n t\u00e2m c\u1ee7a ch\u00fang ta, khi\u1ebfn cho n\u1ed9i t\u00e2m \u0111i\u00ean \u0111\u1ea3o c\u1ee7a ch\u00fang ta kh\u00f4ng ng\u1eebng t\u0103ng tr\u01b0\u1edfng t\u1eadp kh\u00ed n\u00e0y. Do hai c\u00e1i n\u00e0y, m\u1ed9t l\u00e0 t\u01b0\u1edbng, m\u1ed9t l\u00e0 phi\u1ec1n n\u00e3o, xi\u1ebft ch\u1ebft ch\u00fang ta, kh\u00f4ng th\u1ec3 c\u1eed \u0111\u1ed9ng \u0111\u01b0\u1ee3c, th\u1ea5y r\u1ea5t l\u00e0 nghi\u00eam tr\u1ecdng! Kh\u1ed5 n\u00e0y n\u00f3i kh\u00f4ng th\u1ec3 h\u1ebft! Ch\u00fang c\u00f2n gi\u00fap \u0111\u1ee1 l\u1eabn nhau \u0111\u1ec3 d\u1eb1n v\u1eb7t ch\u00fang ta! 12:38 00:00\u0417\u0434\u0440\u0430\u0432\u0441\u0442\u0432\u0443\u0439\u0442\u0435! \u041c\u044b \u0432\u043d\u043e\u0432\u044c \u043f\u0440\u0438\u0441\u0442\u0443\u043f\u0430\u0435\u043c \u043a \u0438\u0437\u0443\u0447\u0435\u043d\u0438\u044e \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u0430\u00bb.\u00a0 \u041f\u0440\u043e\u0448\u0443 \u0432\u0441\u0435\u0445 \u0431\u044b\u0442\u044c \u0432\u043d\u0438\u043c\u0430\u0442\u0435\u043b\u044c\u043d\u044b\u043c\u0438. \u0414\u0430\u0432\u0430\u0439\u0442\u0435 \u043f\u0440\u043e\u0434\u043e\u043b\u0436\u0438\u043c \u0437\u0430\u043d\u044f\u0442\u0438\u0435. \u041f\u0440\u043e\u0448\u0443 \u0432\u0441\u0435\u0445 \u043e\u0442\u043a\u0440\u044b\u0442\u044c \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb \u043d\u0430 \u0441\u0442\u0440\u0430\u043d\u0438\u0446\u0435 337, \u0441\u0442\u0440\u043e\u043a\u0430 4. 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[4] \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. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440\u0430\u043d\u0438\u0446\u044b 4-5.<\/p>\n","protected":false},"excerpt":{"rendered":"
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