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00:00
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\n\u4f9d\u636e\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u89e3\u91ca\u5962\u6469\u4ed6\u7684\u4f53\u6027
\n\u7b2c\u4e09\u4e2d\uff0c\u5962\u6469\u4ed6\u81ea\u6027\u8005\uff0c00:43
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\n\u6240\u4ee5\u72ec\u81ea\u5904\u5728\u50fb\u9759\u5904\uff0c\u4ee4\u5fc3\u5b89\u4f4f\u4e4b\u540e\uff0c\u8981\u505a\u4ec0\u4e48\u5462\uff1f\u8981\u505a\u4ec0\u4e48\uff1f\u5bf9\u4e8e\u5584\u601d\u60df\u7684\u6cd5\uff0c\u5584\u601d\u60df\u4ec0\u4e48\u6cd5\u5462\uff1f\u5c31\u662f\u5584\u601d\u60df\u5148\u524d\u6240\u542c\u95fb\u7684\u90a3\u4e9b\u4e49\u7406\uff0c\u4e00\u5b9a\u662f\u8981\u5148\u542c\u95fb\uff0c\u7136\u540e\u601d\u60df\u6240\u542c\u95fb\u7684\u4e49\u7406\uff0c\u201c\u4f5c\u610f\u601d\u60df\u201d\uff0c\u7f18\u7740\u90a3\u4e9b\u4e49\u7406\u800c\u4f5c\u610f\u3002\u201c\u590d\u5373\u4e8e\u6b64\u80fd\u601d\u60df\u5fc3\uff0c\u5185\u5fc3\u76f8\u7eed\u4f5c\u610f\u601d\u60df\u201d\uff0c\u4e5f\u5c31\u662f\u4f5c\u610f\u4e4b\u524d\u6240\u542c\u95fb\u7684\u90a3\u4e9b\u4e49\u7406\u3002\u5728\u4f5c\u610f\u7684\u65f6\u5019\uff0c\u5fc5\u987b\u8981\u6ce8\u610f\u5230\u8fd9\u9897\u5fc3\u4e0d\u53d7\u6c89\u6389\u8fd9\u6837\u7684\u4e00\u4e2a\u5f71\u54cd\uff0c\u7136\u540e\u6211\u4eec\u7684\u5185\u5fc3\u76f8\u7eed\u4f5c\u610f\u5728\u539f\u6765\u7684\u90a3\u4e2a\u542c\u95fb\u7684\u6cd5\u4e0a\uff0c\u76f8\u7eed\u4f5c\u610f\u800c\u4f5c\u610f\u300205:55
\n\u4f5c\u610f\u5305\u542b\u4f5c\u610f\u5fc3\u6240\u4e0e\u5fc3\u8bc6\u7684\u52a8\u4f5c\u4e24\u8005
\n\u201c\u5373\u4e8e\u5982\u662f\u5584\u601d\u60df\u6cd5\u201d\u201c\u4f5c\u610f\u601d\u60df\uff1b\u590d\u5373\u4e8e\u6b64\u80fd\u601d\u60df\u5fc3\uff0c\u5185\u5fc3\u76f8\u7eed\u4f5c\u610f\u601d\u60df\u201d\uff0c\u5982\u679c\u85cf\u6587\u76f4\u8bd1\u7684\u8bdd\uff0c\u5c31\u662f\u201c\u5373\u4e8e\u5982\u662f\u5584\u601d\u60df\u6cd5\u4f5c\u610f\uff0c\u590d\u5373\u4e8e\u6b64\u80fd\u4f5c\u610f\u5fc3\uff0c\u5185\u5fc3\u76f8\u7eed\u4f5c\u610f\u800c\u4f5c\u610f\u4e4b\u201d\u3002\u5728\u8fd9\u6bb5\u7ecf\u6587\u91cc\u51fa\u73b0\u4e86\u56db\u6b21\uff0c\u54ea\u4e24\u4e2a\u5b57\u554a\uff1f\u201c\u601d\u60df\u201d\u3002\u540e\u9762\u7684\u4e09\u4e2a\u201c\u601d\u60df\u201d\uff0c\u85cf\u6587\u76f4\u8bd1\u5c31\u662f\u201c\u4f5c\u610f\u201d\u3002\u5728\u7ecf\u8bba\u4e2d\u8bf4\u5fc3\u8bc6\u5c31\u5305\u542b\u4e86\u5fc3\u738b\u4e0e\u5fc3\u6240\uff0c\u5728\u300a\u822c\u82e5\u7ecf\u300b\u3001\u300a\u5927\u5b9d\u79ef\u7ecf\u300b\uff0c\u8fd8\u6709\u300a\u5927\u4e58\u672c\u751f\u5fc3\u5730\u89c2\u7ecf\u300b\u4e2d\uff0c\u8fd8\u6709\u300a\u4ff1\u820d\u8bba\u300b\u3001\u300a\u963f\u6bd8\u8fbe\u78e8\u96c6\u8bba\u300b\u3001\u300a\u5927\u4e58\u5e7f\u4e94\u8574\u8bba\u300b\u7b49\u7b49\uff0c\u5f88\u591a\u7ecf\u5178\u91cc\u5f53\u4e2d\u90fd\u6709\u5ba3\u8bf4\u5fc3\u738b\u4e0e\u5fc3\u6240\u7684\u5185\u6db5\u3002\u5728\u300a\u8d5b\u4ed3\u6444\u7c7b\u5b66\u300b\u7684\u7b2c\u4e03\u7ae0\u4e2d\u4e5f\u6709\u4e00\u4e2a\u201c\u5883\u4e0e\u6709\u5883\u201d\uff0c\u89e3\u91ca\u4e86\u5fc3\u738b\u4e0e\u5fc3\u6240\u7684\u5185\u6db5\u3002\u8d5b\u4ed3\u5927\u5e08\u6240\u5199\u7684\u5fc3\u7c7b\u5b66\u7684\u8457\u4f5c\u4e2d\u8bf4\uff1a\u201c\u4ee5\u81ea\u529b\u5404\u522b\u660e\u4e86\u81ea\u5883\u7684\u4e3b\u8981\u7684\u8bc6\u201d\uff0c\u662f\u5fc3\u7684\u5b9a\u4e49\uff0c\u5fc3\u738b\u53ef\u4ee5\u5206\u4e3a\u516d\u8bc6\uff1b\u300a\u8d5b\u4ed3\u6444\u7c7b\u5b66\u300b\u4e2d\u8bf4\uff1a\u201c\u6709\u81ea\u5df1\u6240\u4ece\u5c5e\u4e4b\u5fc3\u7684\u5fc3\u8bc6\u201d\uff0c\u662f\u5fc3\u6240\u7684\u5b9a\u4e49\uff0c\u5fc3\u6240\u5c31\u53ef\u4ee5\u5206\u4e3a\u4e94\u5341\u4e00\u79cd\u5fc3\u6240\u300207:37
\n\u8fd9\u4e94\u5341\u4e00\u79cd\u5fc3\u6240\u5217\u4e3e\u4e00\u4e0b\u5c31\u662f\uff1a\u4e94\u904d\u884c\u3001\u4e94\u522b\u5883\u3001\u516d\u6839\u672c\u70e6\u607c\u3001\u4e8c\u5341\u79cd\u968f\u70e6\u607c\u3001\u5341\u4e00\u79cd\u5584\u3001\u56db\u79cd\u4e0d\u5b9a\u3002\u90a3\u4e48\u4e94\u904d\u884c\u662f\u4ec0\u4e48\u5462\uff1f\u5c31\u662f\u89e6\u3001\u4f5c\u610f\u3001\u53d7\u3001\u60f3\u3001\u601d\u8fd9\u4e94\u4e2a\u5fc3\u6240\uff0c\u5fc3\u738b\u53ef\u4ee5\u5206\u4e3a\u516d\u8bc6\uff0c\u516d\u8bc6\u90fd\u4f1a\u4e0e\u8fd9\u4e94\u4e2a\u5fc3\u6240\u76f8\u5e94\uff0c\u6240\u4ee5\u8fd9\u4e94\u4e2a\u5fc3\u6240\u79f0\u4e4b\u4e3a\u904d\u884c\u3002\u201c\u4f5c\u610f\u201d\u5c31\u662f\u5176\u4e2d\u7684\u4e00\u4e2a\u904d\u884c\u5fc3\u6240\uff0c\u662f\u6307\u8ba9\u5fc3\u738b\u8fd8\u6709\u5176\u4ed6\u7684\u5fc3\u6240\u6ce8\u610f\u5bf9\u5883\u7684\u4e00\u4e2a\u5fc3\u6240\uff0c\u6362\u53e5\u8bdd\u8bf4\uff0c\u5fc3\u738b\u4e0e\u5176\u4ed6\u5fc3\u6240\u4e3a\u4ec0\u4e48\u80fd\u591f\u6ce8\u610f\u5230\u5bf9\u5883\u5462\uff1f\u5c31\u662f\u56e0\u4e3a\u4f5c\u610f\u7684\u529b\u91cf\uff0c\u4f5c\u610f\u7684\u529b\u91cf\u3002\u4f46\u662f\u5728\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u7684\u8fd9\u6bb5\u6587\u91cc\u6240\u8bf4\u7684\u201c\u4f5c\u610f\u201d\uff0c\u4e0d\u662f\u7279\u6307\u4f5c\u610f\u8fd9\u4e2a\u5fc3\u6240\uff0c\u662f\u6cdb\u6307\u5fc3\u8bc6\u7684\u6d3b\u52a8\u3002\u6211\u518d\u8bf4\u4e00\u904d\uff0c\u662f\u6cdb\u6307\u5fc3\u8bc6\u7684\u6d3b\u52a8\u3002\u90a3\u4e48\u5fc3\u8bc6\u7684\u52a8\u4f5c\u3001\u5fc3\u8bc6\u7684\u6d3b\u52a8\uff0c\u5c31\u5305\u62ec\u5b89\u4f4f\u554a\u3001\u601d\u8003\u554a\u3001\u56de\u5fc6\u5440\uff0c\u8fd8\u6709\u89c2\u5bdf\u6289\u62e9\u7b49\u7b49\u300208:55
\n\u83b7\u5f97\u5962\u6469\u4ed6\u7684\u754c\u9650\uff1a\u8eab\u5fc3\u8f7b\u5b89
\n\u5982\u662f\u6b63\u884c\u591a\u5b89\u4f4f\u6545\uff0c\u8d77\u8eab\u8f7b\u5b89\u53ca\u5fc3\u8f7b\u5b89\uff0c\u662f\u540d\u5962\u6469\u4ed6\u300209:06
\n\u5982\u6b64\u5730\u5b89\u4f4f\uff0c\u5e76\u4e14\u591a\u6b21\u5730\u5b89\u4f4f\u4e8e\u8fd9\u6837\u7684\u4f5c\u610f\u4e2d\uff0c\u6700\u7ec8\u80fd\u751f\u8d77\u8eab\u8f7b\u5b89\u8fd8\u6709\u5fc3\u8f7b\u5b89\uff0c\u751f\u8d77\u4e86\u8eab\u8f7b\u5b89\u4e0e\u5fc3\u8f7b\u5b89\u7684\u8fd9\u4e2a\u7b49\u6301\uff0c\u5c31\u662f\u5962\u6469\u4ed6\u4e86\u3002\u8fd9\u5c31\u662f\u83e9\u8428\u5468\u904d\u5bfb\u6c42\u7684\u5962\u6469\u4ed6\u3002\u8fd9\u6bb5\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u7684\u7ecf\u6587\u4e0d\u53ea\u662f\u5f00\u793a\u4e86\u5962\u6469\u4ed6\u7684\u4f53\u6027\uff0c\u4e5f\u5f00\u793a\u4e86\u83b7\u5f97\u5962\u6469\u4ed6\u7684\u754c\u9650\u3002\u754c\u9650\u662f\u4ec0\u4e48\uff1f\u8fd8\u8bb0\u5f97\u521a\u624d\u8bb2\u8fc7\u5427\uff1f\u5bf9\u4e86\uff01\u5c31\u662f\u8981\u83b7\u5f97\u8eab\u8f7b\u5b89\u548c\u5fc3\u8f7b\u5b89\u3002\u6240\u4ee5\u5f97\u5230\u5962\u6469\u4ed6\u4e4b\u540e\u662f\u975e\u5e38\u5feb\u4e50\u7684\uff0c\u56e0\u4e3a\u8eab\u4e5f\u8f7b\u5b89\u3001\u5fc3\u4e5f\u8f7b\u5b89\u300210:08
\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
338<\/p>\n
1<\/p>\n
\u7b2c\u4e09\u3001\u6b62\u89c2\u81ea\u6027\uff0c\u5206\u4e8c\uff1a\u521d\u3001\u5962\u6469\u4ed6\u81ea\u6027<\/p>\n
\u7b2c\u4e09\u4e2d\uff0c\u5962\u6469\u4ed6\u81ea\u6027\u8005<\/p>\n
\u4eca\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n
338<\/p>\n
1<\/p>\n
\u7a7a\u95f4<\/p>\n
\u7a7a\u95f2<\/p>\n
\u4f9d48\u5e74\u7248\u5e7f\u8bba\u6539\u8bd1\u3002<\/p>\n
338<\/p>\n
3<\/p>\n
\u5982\u662f\u83e9\u8428\u80fd\u6c42\u5962\u6469\u4ed6<\/p>\n
\u5982\u662f\u662f\u4e3a\u83e9\u8428\u904d\u5bfb\u5962\u6469\u4ed6<\/p>\n
\u4eca\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n
\u00a0 00:00Hello, everyone! It’s time for us to study the Great Treatise together again. Today we will begin learning about the nature of serenity and insight. Please turn to the Great Treatise, volume 3, page 15, under the subtitle (c). Let us read the text. 00:36 The Nature of Serenity According to the Sutra Unravelling the Intended Meaning [From the Chinese text: Within the third topic: (1)] As to the nature of serenity, […][1]This is the third point which comes under the main outline: “(c) The nature of serenity and insight,” which means their essential, defining characteristics. First, it introduces the nature of serenity. We will see what the Sutra Unraveling the Intended Meaning says about this topic here. Let us read: 01:02[As to the nature of serenity,] it is as stated in the Sutra Unravelling the Intended Meaning:While you dwell in solitude and properly direct your attention inward, you attend to just those topics upon which you have carefully reflected. Your attention is mentally engaged by continuously attending inwardly. The state of mind wherein you do this, and stay this way often, and in which both physical and mental pliancy arise, is called “serenity”. Thus is a bodhisattva’s thorough pursuit of serenity. 01:38 For this scriptural passage, I will first go over it as a whole using Master Ba-so’s explanations in the Four Interwoven Annotations. It says that one who practices serenity dwells in solitude, in a quiet and peaceful place, and directs the mind inward\u2014inward\u2014focusing the mind in a correct manner. For the teachings that one has carefully reflected upon\u2026Note here, for what one has reflected upon, one engages one’s attention\u2014attending to them. This engaged, attentive mind is free of the influences of mental laxity and excitement. Through attending inward and continuing to engage this attention; and while engaging in this way, focusing the mind many times, to what extent will one reach? When this gives rise to physical pliancy and mental pliancy, such a state of concentration is called serenity. This is, then, “a bodhisattva’s thorough pursuit of serenity.” 02:48 Next, we will go over this passage again in more detail, sentence by sentence. Just like Master Ba-so says in the Four Interwoven Annotations, where should someone who practices serenity dwell? It must be a quiet, undisturbed place. While dwelling there, one’s mind\u2014the mind\u2014should be properly directed to settle and focus. Here, it says “properly direct your attention inward.” What is the way to “properly direct your attention” here? Master Ba-so explains that it means to settle the mind in equanimity. Geshe Yig-nyen (Geshe Ru-Yue)[2] explains that “equanimity” means not to let the mind scatter outward but to keep the mental state stable and steady. This means not being affected by mental laxity or by mental excitement. This state is free of laxity and excitement, so it does not fluctuate high and low, or sway around restlessly as it engages its object. So, this is how to “properly direct your attention inward”\u2014a “proper placement of mind.”[3] 03:53 If we want to understand what it is like to “properly direct your attention” as it says here, unless we have personal experience with it, we can only think about it through analogies. For example, if we want to play a melody on a musical instrument, like on a Chinese zither [a traditional string instrument], then the strings should not be too tight or too loose. They must be tuned just right to be well-suited for playing. So how can we find that ideal state? We need a teacher who knows how to play the instrument to teach us how to properly adjust the sound using the tightness of the strings. In other words, we need a good teacher’s guidance, the correct methods, as well as consistent, repeated practice on our own part. 04:45 So, when we are dwelling in peaceful solitude, and after we have settled our mind, what should we do next? What should we do? “Attend to just those topics upon which you have carefully reflected”… What are the topics that one has carefully reflected upon? They are\u2014the topics of the teachings one has heard earlier. We must first hear or study the teachings, and then reflect upon what we hear. Here, “attend to just those topics”\u2014bring those topics to mind, and mentally attend to them. Further, “your attention is mentally engaged by continuously attending inwardly,” which also means to direct your attention to the topics you have heard or studied before. As we engage our attention, we must carefully keep our mind free of the influences of laxity and excitement, and keep our attention directed toward the teachings we have heard. We keep this attention engaged by continuing to be attentive. 05:55 “Mental Engagement” and “Attention” can Refer to Either a Mental Factor or an Activity of a Consciousness For the part, “you attend to just those topics upon which you have carefully reflected. Your attention is mentally engaged by continuously attending inwardly,” if translated directly from Tibetan, it would be, “For the topics you have carefully reflected upon, you attend to them, and for this mind which attends, engage it by continuously attending.” In this scriptural passage, one word appears four times [in the Chinese text]. What is it? It is the word “reflect.”[4] In the Tibetan text, the three latter instances of it are literally “attend to” or “mentally engage.” Regarding mind and consciousness, the scriptural teachings teach us what are called “main minds” and “mental factors.” In sutras like the Prajna Sutra, the Ratna-kuta Collection, and the Mulajata Hridayabhumi Dhyana Sutra, and treatises like the Treasury of Knowledge, the Compendium of Knowledge,\u00a0the Explanation of the Five Aggregates, and many other sutras and treatises, they all contain explanations about “main minds” and “mental factors.” In the seventh chapter of Master Nga-wang Tra-shi’s Collected Topics, “Object and Object-Possessor,” it also explains about main minds and mental factors. In one of his compositions on the subject of awareness and knowledge,[5] a “mind”[6] is defined as a “main cognition which distinctly knows its object by its own power.” “Main minds” can be classified into the six types of consciousnesses.[7] Master Nga-wang Tra-shi’s Collected Topics says that a “mental factor” is defined as a “consciousness of which there is a mind that is the object it accompanies.”[8] Mental factors can be divided into 51 types. 07:37 To list these 51 types, they are [classified as] five omnipresent mental factors, five determining mental factors, six root afflictions, 20 secondary afflictions, 11 virtuous mental factors, and four changeable mental factors. What are the five omnipresent ones? They are contact, mental engagement (or attention), feeling, discrimination, and intention\u2014these five. “Main minds” can be divided into six types of consciousnesses, and all six types are associated with these five mental factors. This is why these five are called “omnipresent.” Mental engagement (or attention) is one of the omnipresent mental factors. It is a mental factor which directs the main mind and the other mental factors to attend to the object. In other words, why are the main mind and its other mental factors able to pay attention to their object? It is by the power of mental engagement\u2014by the power of mental engagement. However, in this passage from the Sutra Unravelling the Intended Meaning, the words related to “attention” and “mental engagement” do not refer to this mental factor per se, but rather to mental activity in general. Once again, they refer in general to any activity of the consciousness. Now, an action or activity of a consciousness could include: to focus, to think, to recall, as well as, to observe, to determine, and so on. 08:55 The Criterion for Attaining Serenity: Physical and Mental Pliancy “The state of mind wherein you do this, and stay this way often, and in which both physical and mental pliancy arise, is called ‘serenity.'” Settling the mind like this, and staying often in this state of attention, eventually, one can give rise to physical pliancy, and mental pliancy. When physical and mental pliancy arise, such a state of equipoise becomes “serenity.” This constitutes serenity, which the bodhisattvas thoroughly pursue. This passage in the Sutra Unravelling the Intended Meaning not only explains the nature of serenity, but it also lays out the requirement for attaining serenity. What is the requirement? Can you recall from just now? That’s right! One must attain physical pliancy and mental pliancy. So, after attaining serenity, we will be in a very happy state, because the body achieves pliancy, and so does the mind. 10:08 [1] The words “Within the third topic: (1) […]” are read directly from the Chinese text.For comparison, at the start of the 3rd topic in the outline:The Tibetan text says:For the third topic: As to the nature of serenity […]The Chinese translation says:Within the third topic: (1) As to the nature of serenity […]And the English translation says:(c) The nature of serenity and insightAs to the nature of serenity […] [2] Geshe Ten-zin Yig-nyen is one of the main scriptural instructors who teach at G.E.B.I.S. monastery. In our Buddhist community, he is often referred to by his Chinese Dharma name, as “Geshe Ru-Yue” (\u5982\u6708\u683c\u897f), which is also how he is referred to in Chinese in this teaching. After being invited to teach at our monastery and finding a deep personal connection, he asked to be given a Chinese Dharma name. Late Venerable Jih-Chang gave him the Dharma name Ru-Yue (\u5982\u6708), which, in Chinese, means “like the Moon.” [3] For the words “properly direct your attention inward,” the Chinese text literally says “properly settle inward” (\u5167\u6b63\u5b89\u4f4f). The corresponding Tibetan text (\u0f53\u0f44\u0f0b\u0f51\u0f74\u0f0b\u0f61\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f56\u0f5e\u0f42; nang du yang dag bzak) can be read literally as to “properly posit inward” or to “properly place [something] inward.” When read together with Master Ba-so’s annotations in the Four Interwoven Annotations (Tib: \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f53\u0f44\u0f0b\u0f51\u0f74\u0f0b\u0f61\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f54\u0f62\u0f0b\u0f4f\u0f7a\u0f0b\u0f58\u0f49\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0f5e\u0f42; sems nang du yang dag par te mnyam par bzak), it can be interpreted as to”properly\u2014which means in equanimity\u2014(par te mnyam par) posit the mind (sems) inward.”\u00a0Here, the bolded words are from the Great Treatise, the unbolded words are Master Ba-so’s annotations. The differences in the English and Chinese word choices do not affect the overall meaning expressed in either translation, but they affect how these words may be further explained in each language. This paragraph in the teaching is more of a direct explanation for “properly settle” (\u6b63\u5b89\u4f4f) than it is for “properly direct your attention” per se. As a result of some nuances in meaning related to this, the last sentence of this paragraph is worded a little differently from how it is said in Chinese. It is also possible to word this teaching with most instances of “properly direct your mind” written as “properly settle” (closer to the Chinese text), in which case the last sentence of this paragraph would also become more closely worded to how it is said in Chinese: “Because of this, it is called ‘properly settl[ing]’\u2014to ‘properly settle.'” [4] This teaching provides a more literal Chinese translation from the Tibetan text because the apparent wording in the Chinese text is different, as the teaching explains. In the Chinese text, the actual word which appears four times (\u601d\u60df) can mean “to think,” “to reflect,” “to contemplate,” and so forth. Though these words are often treated as technical equivalents, they carry some different connotations. For a somewhat intuitive reading, the original Chinese translation could perhaps be interpreted as:On the dharma which one has thought well about, one [dwells in solitude, properly settles inward, and] attentively thinks, and, with this mind which thinks, mentally continue to attend and think.Here, some form of the word “think” appears four times. The first (“thought”) is intended to mean “reflect” (Tib: \u0f56\u0f66\u0f58\u0f66; bsams), just as seen in the English text. The three latter appearances (“thinks” and “think”) correspond to a different Tibetan word (\u0f61\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f56\u0fb1\u0f7a\u0f51; yid la byed) which means “mental engagement” or “attention.” While the teaching provides a literal Chinese translation as an alternative reference, the original Chinese version, which was first translated by Master Xuanzang, has been retained during the translation review. [5] “Awareness and knowledge” (\u0f56\u0fb3\u0f7c\u0f0b\u0f62\u0f72\u0f42; blo rig) is a course or area of study which mainly focuses on mental phenomena. [6] While “mind” can refer in a general sense to the whole mental component of a living being, or variuos types of mental phenomena, in some technical contexts, “mind” can be a strict equivalent for the term “main mind.” Usually, it is more likely for “mind” to refer specifically to “main mind” if it appears together with “mental factor.” Here, this footnoted instance of the word “mind” is intended with the narrower meaning (i.e. the “main mind”). The same is true of the “mind” in the next cited definition (the definition of “mental factor”). However, aside from these two instances, everywhere else in this teaching, if the word “mind” appears alone (not as a part of the term “main mind”), it is always used with a more general meaning, whereas the longer term “main mind” is used to denote the more narrowly defined term here. These two instances are exceptions because in Master Nga-wang Tra-shi’s compositions, both cited definitions are stated with the term “mind” rather than “main mind.” In his composition, the definition cited here is given as: “main cognition which distinctly knows its object by its own power is the definition of mind” (\u0f62\u0f44\u0f0b\u0f61\u0f74\u0f63\u0f0b\u0f62\u0f44\u0f0b\u0f66\u0f9f\u0f7c\u0f56\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f62\u0f72\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f42\u0f59\u0f7c\u0f0b\u0f56\u0f7c\u0f60\u0f72\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f62\u0f72\u0f42\u0f0b\u0f51\u0f7a\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f49\u0f72\u0f51; rang yul rang stobs kyis so sor rig pa’i gtso bo’i rnam rig de sems kyi mtshan nyid). Multiple meanings of the word “mind” exist somewhat similarly in Tibetan (\u0f66\u0f7a\u0f58\u0f66; sems) and in Chinese (\u5fc3), which is perhaps not surprising considering the wide usage of such a word across these languages. The title of Master Nga-wang Tra-shi’s herein-mentioned composition can be interpreted as The Clear Sunlight of Eloquence Blossoming the Widsom Lotus of Intelligent Minds\u2014A Side-Ornament of “Awareness and Knowledge” Taught by the Supreme All-Knowing Master Jam-yang Shay-pa (\u0f62\u0f97\u0f7a\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f54\u0f0b\u0f60\u0f47\u0f58\u0f0b\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b\u0f56\u0f5e\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0fa1\u0f7c\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f54\u0fb3\u0f7c\u0f0b\u0f62\u0f72\u0f42\u0f0b\u0f42\u0f72\u0f0b\u0f5f\u0f74\u0f62\u0f0b\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0fb3\u0f7c\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f54\u0fb3\u0f7c\u0f0b\u0f42\u0fb2\u0f7c\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f54\u0f51\u0fa8\u0f0b\u0f56\u0f5e\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f63\u0f7a\u0f42\u0f66\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f49\u0f72\u0f0b\u0f58\u0f60\u0f72\u0f0b\u0f60\u0f7c\u0f51\u0f0b\u0f5f\u0f7a\u0f62; rje thams cad mkhyen pa ‘jam dbyangs bzhad pa’i rdo rjes gsungs pa’i blo rig gi zur rgyan blo gsal blo gros kyi bad ma bzhad pa’i legs bshad). It is often known in short as the Side-Ornament of Awareness and Knowledge, or simply the Side-Ornament. The Tibetan word which is written here as “side-ornament”\u00a0 (\u0f5f\u0f74\u0f62\u0f0b\u0f62\u0f92\u0fb1\u0f53; zur rgyan) can also be interpreted as “accessory,” as well as “additional information” or “appendix.” [7] i.e. the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mental consciousness. Similar to how “mind” can mean different things in different contexts, the same is true of the word “consicousness.” The word “consciousness” often encompasses all mental phenomena, but sometimes it can be another equivalent term to “main mind.” In either case, however, it does not simply mean “being conscious” in the colloquial sense. When there is potential ambiguity in what “consciousness” means in discourse, the term “main consciousness” can also be used to differentiate. “Mind” (Tib: \u0f66\u0f7a\u0f58\u0f66; sems) and “consciousness” (\u0f64\u0f7a\u0f66\u0f0b\u0f54; shes pa; or \u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f54; rnam par shes ba) do not correspond to the same Tibetan word, and neither do “main mind” (\u0f42\u0f59\u0f7c\u0f0b\u0f66\u0f7a\u0f58\u0f66; gtso sems) and “main consciousness.” (\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f54; rnam par shes ba) In this teaching, wherever the six types of consciousnesses are mentioned (specific wording may vary in each instance), they are mentioned as sub-divisions of “main mind,” so the word “consciousness” in these cases is used in the narrower sense (i.e. equivalent to “main mind,” or “main consciousness”). In all other cases where “consciousness” appears, it refers to any mental phenomenon in general. [8] This English definition is from 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; P209. The text says, “There is a definition of mental factor because consciousness of which there is a mind that is the object it accompanies is it (\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f56\u0fb1\u0f74\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f61\u0f7c\u0f51\u0f0b\u0f51\u0f7a\u0f0d \u0f62\u0f44\u0f0b\u0f60\u0f41\u0f7c\u0f62\u0f0b\u0f51\u0f74\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f61\u0f74\u0f63\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f61\u0f7c\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f7a\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0d; sems byung kyi mtshan nyid yod de, rang ‘khor du ‘gro yul kyi semg yod ba’i shes pa de yin ba’i phyir.). The ways to interpret the words “consciousness” and “mind” in this definition are as explained in the previous notes. Namely, as note #7 explains, the word “consciousness” in this definition (Tib: \u0f64\u0f7a\u0f66\u0f0b\u0f54; shes pa) is used in the general sense. It can include any mental phenomena and is not limited to “main mind” or “main consciousness.” However, as note #6 explains, the word “mind” in this definition (Tib: \u0f66\u0f7a\u0f58\u0f66; sems) is intended in the narrower sense, referring specifically to “main mind.” Very roughly speaking, the “main mind” and “mental factors” refer to the components of a usual consciousness (i.e. a usual mind) which, together, make up the consciousness as a whole. The “main mind” is the part which determines exactly what object is engaged (a.k.a. apprehended) by the consciousness. The “mental factors” (e.g. feeling, attention…and possibly virtue, affliction, and so forth) determine all the associated experiences and activities of the consciousness while engaging that object. By this nature, a main mind and all its associated mental factors always apprehend the exact same object, which is also, naturally, the object of the entire consciousness as a whole. Literally everything\u2014whether concrete, abstract, or non-existent\u2014is the object of some consciousness. 00:00\uc548\ub155\ud558\uc138\uc694! \ub610 \ud568\uaed8 “\ub78c\ub9bc”\uc744 \ubc30\uc6b0\ub294 \uc2dc\uac04\uc785\ub2c8\ub2e4. \uc624\ub298 \ud568\uaed8 \uc9c0\uad00\uc758 \uccb4\uc131(\u9ad4\u6027)\uc5d0 \ub300\ud574\uc11c \ubc30\uc6b8 \uac83\uc785\ub2c8\ub2e4. “\ub78c\ub9bc”\ucc45 616\ud398\uc774\uc9c0 \uc138\ubc88\uc9f8 \uc904\uc744 \ubcf4\uc138\uc694. 00:36 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc744 \uc758\uac70\ud574\uc11c \uc0ac\ub9c8\ud0c0\uc758 \uccb4\uc131\uc744 \uc124\uba85 “\uc138\ubc88\uc9f8, \uc9c0\uc758 \uc790\uc131(\u81ea\u6027)\uc740” \uc774\uac83\uc740 \uacfc\ud310(\u79d1\u5224)\uc5d0\uc11c \uc138\ubc88\uc9f8 \uacfc\ud310\uc785\ub2c8\ub2e4. \uc774\uac83\uc740 \uc9c0\uad00\uc758 \uc790\uc131\uc785\ub2c8\ub2e4. \uc989 \uc9c0\uad00\uc758 \uccb4\uc131(\u9ad4\u6027)\uc785\ub2c8\ub2e4. \uba3c\uc800 \uc0ac\ub9c8\ud0c0\uc758 \uc790\uc131\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc6b0\uc120 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc5d0\uc11c \uc5b4\ub5bb\uac8c \ub9d0\ud588\ub294\uc9c0 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. 01:02 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc5d0\uc11c \ub2e4\uc74c\uacfc \uac19\uc774 \ub9d0\ud558\uc600\ub2e4. “\ud640\ub85c \uadf8\uc73d\ud55c \uacf3\uc5d0 \uc549\uc544 \uc548\uc73c\ub85c \ubc14\ub974\uac8c \uc548\uc8fc(\u5b89\u4f4f)\ud558\uc5ec, \ubc14\ub974\uac8c \uc0ac\uc720\ud55c \ubc95 \uc790\uccb4\ub97c \ub9c8\uc74c\uc5d0 \uc791\uc758(\u4f5c\u610f)\ud558\uace0, \uc774\ub7f0 \uc791\uc758\ud55c \ub9c8\uc74c\uc744 \ub0b4\uc2ec\uc73c\ub85c \ub048\uc784\uc5c6\uc774 \uc791\uc758 \ud558\uace0 \uc791\uc758 \ud558\ub294 \uac83, \uc774\uc640 \uac19\uc774 \uba38\ubb3c\uace0 \uba87 \ubc88\uc774\uace0 \ub9ce\uc774 \uc548\uc8fc\ud558\uba74 \uac70\uae30\uc5d0 \ubab8\uc758 \uacbd\uc548(\u8f15\u5b89)\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc774 \uc0dd\uae30\ub2c8 \uc774\uac83\uc744 \uc774\ub984\ud558\uc5ec \uc9c0(\u6b62)\ub77c\uace0 \ud55c\ub2e4. \uc774\uc640 \uac19\uc774 \ubcf4\uc0b4\uc774 \uc9c0\ub97c \uc644\uc804\ud788 \uad6c\ud558\ub294 \uac83\uc774\ub2e4.” 01:38 \uc774 \uacbd\ubb38\uc758 \ub73b\uc744 \uba3c\uc800 \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0 \ube60\uc18c\ubc95\uc655\uc758 \uc8fc\uc11d\uc5d0 \ub530\ub77c\uc11c \ucd1d\uccb4\uc801\uc73c\ub85c \uc124\uba85\ud574\ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ub2c8\uae4c \uc0ac\ub9c8\ud0c0\ub97c \ubc30\uc6b0\ub294 \uc790\ub77c\uba74 \ud55c\uc801\ud55c \uacf3\uc5d0\uc11c \ub0b4\uc2ec\uc73c\ub85c \ubc14\ub974\uac8c \uc548\uc8fc \ud574\uc57c \ud55c\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uc798 \uc0ac\uc720\ud55c \ubc95\ub4e4\uc744. \uc8fc\uc758! \uc798 \uc0ac\uc720\ud55c \ubc95\ub4e4\uc5d0 \ub300\ud558\uc5ec \uc791\uc758, \uc791\uc758\ub97c \ud574\uc57c \ud569\ub2c8\ub2e4. \uc774\ub807\uac8c \uc791\uc758\ud558\ub294 \ub9c8\uc74c\uc740 \uce68(\u6c89)\uacfc \ub3c4(\u6389)\uc758 \uc601\ud5a5\uc744 \ubc1b\uc9c0 \uc54a\uace0 \ub0b4\uc2ec\uc73c\ub85c \uc9c0\uc18d\uc801\uc73c\ub85c \uc791\uc758\ud558\uace0 \uc791\uc758\ud569\ub2c8\ub2e4. \uc774\ub807\uac8c \ub4e4\uc5b4\uac00\uc11c \uba87 \ubc88\uc774\uace0 \uc548\uc8fc\ud569\ub2c8\ub2e4. \uc5b4\ub290 \uc815\ub3c4\uae4c\uc9c0\uc778\uac00? \ubab8\uc758 \uacbd\uc548(\u8f15\u5b89)\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc774 \uc77c\uc5b4\ub0a0 \ub54c\uae4c\uc9c0\uc785\ub2c8\ub2e4. \uc774\ub7f0 \uc0bc\ub9c8\uc9c0\uac00 \ubc14\ub85c \uc0ac\ub9c8\ud0c0\uc785\ub2c8\ub2e4. \uc774\uac83\uc774 “\ubcf4\uc0b4\uc774 \uc9c0\ub97c \uc644\uc804\ud788 \uad6c\ud558\ub294 \uac83”\uc785\ub2c8\ub2e4. 02:48 \uc774\uc5b4\uc11c \ud55c \uc904 \ud55c \uc904 \uc790\uc138\ud788 \uc124\uba85\ud558\uaca0\uc2b5\ub2c8\ub2e4. \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0 \ube60\uc18c\ubc95\uc655\uc758 \uc8fc\uc11d\uc744 \ubcf4\uba74 \uc0ac\ub9c8\ud0c0\ub97c \uc218\ud589\ud558\ub294 \uc790\ub294 \uc5b4\ub5a4 \uacf3\uc5d0 \uc788\uc5b4\uc57c \ud558\ub098? \ubc18\ub4dc\uc2dc \ud55c\uc801\ud55c \uacf3\uc774\uc5b4\uc57c \ud569\ub2c8\ub2e4. \uadf8\uacf3\uc5d0 \uc548\uc8fc\ud558\uace0 \ub098\uc11c \ub0b4\uc2ec, \ub0b4\uc2ec\uc740 \ubc14\ub974\uac8c \uc548\uc8fc\ud574\uc57c \ud569\ub2c8\ub2e4. \uadf8\ub7fc “\ubc14\ub974\uac8c \uc548\uc8fc\ud558\uc5ec”\ub77c\uace0 \ud558\uc600\ub294\ub370, \ubb34\uc5c7\uc774 \ubc14\ub974\uac8c \uc548\uc8fc\ud558\ub294 \uac83\uc778\uac00?\u00a0 \ube60\uc18c\ubc95\uc655\uaed8\uc11c\ub294 \ud3c9\ub4f1\ud558\uac8c \uc548\uc8fc\ud558\ub294 \uac83\uc774\ub77c\uace0 \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. \uc5ec\uc6d4(\u5982\u6708)\uac8c\uc2dc\uaed8\uc11c “\ud3c9\ub4f1”\uc774\ub780 \ub9c8\uc74c\uc774 \ubc16\uc73c\ub85c \ud769\uc73c\ub7ec\uc9c0\uc9c0 \uc54a\uace0 \ud3c9\ub4f1\ud55c \uc0c1\ud669. \uc989 \uce68(\u6c89)\uc758 \uc601\ud5a5\uc744 \ubc1b\uc9c0 \uc54a\uace0. \ub3c4(\u6389)\uc758 \uc601\ud5a5\ub3c4 \ubc1b\uc9c0 \uc54a\ub294 \uc0c1\ud669 \uc774\ub77c\uace0 \ud558\uc600\uc2b5\ub2c8\ub2e4. \uce68\uacfc \ub3c4 \uac19\uc740 \uae30\ubcf5\uc774 \uc5c6\uace0 \ud754\ub4e4\ub9bc, \ubd88\uc548\ud568\uc774 \uc5c6\ub294 \uc0c1\ud0dc\uc5d0\uc11c \uacbd\uc5d0 \ub4e4\uc5b4\uac00\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub798\uc11c “\ubc14\ub974\uac8c \uc548\uc8fc”\ud55c\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. “\ubc14\ub974\uac8c \uc548\uc8fc\ud558\ub2e4”. 03:53 “\ubc14\ub974\uac8c \uc548\uc8fc\ud55c\ub2e4\ub294 \uac83\u201d\uc774 \ubb34\uc2a8 \uc0c1\ud0dc\uc778\uc9c0 \uc54c\uace0 \uc2f6\uc73c\uba74. \ubcf8\uc778\uc774 \uc9c1\uc811 \uacbd\ud5d8\ud574\uc57c \ud569\ub2c8\ub2e4. \uc544\ub2c8\uba74 \uadf8\uc800 \ube44\uc720\ub85c \uc0c1\uc0c1\ud560 \uc218 \ubc16\uc5d0 \uc5c6\uc2b5\ub2c8\ub2e4. \uc608\ub97c \ub4e4\uc5b4 \uae08(\u7434)\uc73c\ub85c \uace1\uc744 \ud0c8 \ub54c. \uc608\ub97c \ub4e4\uc5b4 \uac00\uc57c\uae08. \uc904\uc774 \ub108\ubb34 \ud33d\ud33d\ud574\ub3c4 \uc548\ub418\uace0, \ub108\ubb34 \ub290\uc2a8\ud574\ub3c4 \uc548\ub429\ub2c8\ub2e4. .\uc801\ub2f9\ud574\uc57c \uc18c\ub9ac\uac00 \uc81c\ub300\ub85c \ub0a9\ub2c8\ub2e4. \uadf8\ub7fc \uc5b4\ub5bb\uac8c \uc774\ub7f0 \uc0c1\ud0dc\uac00 \ub420 \uc218 \uc788\ub098? \ubc18\ub4dc\uc2dc \uae08\uc744 \ud0c8\uc904 \uc544\ub294 \uc2a4\uc2b9\uc774 \uc904\uc744 \uc870\uc808\ud558\ub294 \ubc29\ubc95\uc744 \uac00\ub974\uccd0\uc8fc\uc154\uc57c \ud569\ub2c8\ub2e4. \uc989 \uc120\uc9c0\uc2dd\uc758 \uc9c0\ub3c4\uc640 \uc815\ud655\ud55c \ubc29\ubc95\uc774 \ud544\uc694\ud569\ub2c8\ub2e4. \uadf8\ub7ec\uace0 \uc6b0\ub9ac\uc758 \ubc18\ubcf5\uc801\uc778 \uc5f0\uc2b5\uc774 \ud544\uc694\ud569\ub2c8\ub2e4. 04:45 \uadf8\ub7ec\ubbc0\ub85c \ud55c\uc801\ud55c \uacf3\uc5d0 \ud63c\uc790 \uc788\uc73c\uba74\uc11c. \ub9c8\uc74c\uc744 \uc548\uc8fc \uc2dc\ud0a4\uace0 \ub098\uc11c \ubb34\uc5c7\uc744 \ud574\uc57c \ud558\ub098? \ubb34\uc5c7\uc744 \ud574\uc57c \ud558\ub098\uc694? \ubc14\ub974\uac8c \uc0ac\uc720\ud55c \ubc95\uc744\u2026 \ubb34\uc2a8 \ubc95\uc744 \ubc14\ub974\uac8c \uc0ac\uc720\ud588\ub098? \uc989 \uc55e\uc11c \ub4e4\uc744 \ub0b4\uc6a9\uc744 \ubc14\ub974\uac8c \uc0ac\uc720\ud55c \uac83\uc785\ub2c8\ub2e4. \ubc18\ub4dc\uc2dc \uba3c\uc800 \ub4e3\uace0 \ub098\uc11c\u00a0 \ub4e4\uc5c8\ub358 \ub0b4\uc6a9\uc744 \uc0ac\uc720\ud574\uc57c \ud569\ub2c8\ub2e4. “\ub9c8\uc74c\uc5d0 \uc791\uc758(\u4f5c\u610f)\ud558\uace0” \uadf8 \ub0b4\uc6a9\uc744 \uc5f0(\u7de3)\ud558\uc5ec \uc791\uc758\ud569\ub2c8\ub2e4. “\uc774\ub7f0 \uc791\uc758\ud55c \ub9c8\uc74c\uc744 \ub0b4\uc2ec\uc758\ub85c \ub048\uc784\uc5c6\uc774 \uc791\uc758\ud558\uace0 \uc791\uc758\ud558\ub294 \uac83” \uc989 \uc55e\uc11c \ub4e4\uc744 \ub0b4\uc6a9\uc744 \uc791\uc758\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc791\uc758 \ud560 \ub54c \uc774 \ub9c8\uc74c\uc774 \uce68\ub3c4(\u6c89\u6389)\uc758 \uc601\ud5a5\uc744 \ubc1b\uc9c0 \ub9d0\uc544\uc57c \ud569\ub2c8\ub2e4. \uadf8\ub7ec\uace0 \uc6b0\ub9ac\uc758 \ub9c8\uc74c \uc0c1\uc18d(\u76f8\u7e8c)\uc5d0 \uc6d0\ub798 \ub4e4\uc5c8\ub358 \ubc95\uc744 \uc791\uc758\ud558\uace0. \uc0c1\uc18d\uc5d0\uc11c \uc791\uc758\ud558\uace0 \ub610 \uc791\uc758\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. 05:55 \uc791\uc758\ub294 \uc2ec(\u5fc3)\uacfc \uc2ec\uc18c(\u5fc3\u6240)\uc758 \ub3d9\uc791\uc744 \ud3ec\ud568 “\ubc14\ub974\uac8c \uc0ac\uc720\ud55c \ubc95 \uc790\uccb4\ub97c \ub9c8\uc74c\uc5d0 \uc791\uc758(\u4f5c\u610f)\ud558\uace0, \uc774\ub7f0 \uc791\uc758\ud55c \ub9c8\uc74c\uc744 \ub0b4\uc2ec\uc758\ub85c \ub048\uc784\uc5c6\uc774 \uc791\uc758\ud558\uace0 \uc791\uc758\ud558\ub294 \uac83” \uc774\ub9d0\uc744 \ud2f0\ubcb3\uc5b4 \uadf8\ub300\ub85c \ubc88\uc5ed\ud558\uba74 “\uc774\ub807\uac8c \ubc14\ub974\uac8c \uc0ac\uc720\ud55c \ubc95 \uc790\uccb4\ub97c \uc791\uc758\ud558\uc5ec. \uc774\ub7f0 \uc791\uc758\ud558\ub294 \ub9c8\uc74c\uc744 \ub0b4\uc2ec\uc73c\ub85c \uacc4\uc18d\ud574\uc11c \uc791\uc758\ud558\uace0 \uc791\uc758\ud558\ub294 \uac83”\uc785\ub2c8\ub2e4. \uc5ec\uae30\uc11c \ub124 \ubc88\uc774\ub098 \ub098\uc628 \ub2e8\uc5b4\uac00 \uc788\ub294\ub370. \ubb34\uc5c7\uc785\ub2c8\uae4c? “\uc0ac\uc720”\uc785\ub2c8\ub2e4. \ub4a4\uc5d0 \uc138\ubc88\uc758 “\uc0ac\uc720”\ub294 \ud2f0\ubcb3\uc5b4 \ub300\ub85c \ubc88\uc5ed\ud558\uba74 “\uc791\uc758”\uc785\ub2c8\ub2e4.\uff08\ud55c\uae00 \ubc88\uc5ed\uc740 \ub2e4 \ud2f0\ubcb3\uc5b4 \ub300\ub85c “\uc791\uc758” \ub77c \ubc88\uc5ed\ud588\uc2b5\ub2c8\ub2e4.\uff09 \uacbd\ub860\uc5d0\uc11c \uc2ec\uc2dd(\u5fc3\u8b58)\uc5d0\ub294 \uc2ec\uc655(\u5fc3\u738b)\uacfc \uc2ec\uc18c(\u5fc3\u6240)\uac00 \uc788\ub2e4\uace0 \ud569\ub2c8\ub2e4. \u300e\ubc18\uc57c\uacbd\u300f, \u300e\ub300\ubcf4\uc801\uacbd\u300f, \u300e\ub300\uc2b9\ubcf8\uc0dd\uc2ec\uc9c0\uad00\uacbd\u300f\uc5d0\uc11c, \ub610 \u300e\uad6c\uc0ac\ub860\u300f, \u300e\uc544\ube44\ub2ec\ub9c8\uc9d1\ub860\u300f, \u300e\ub300\uc2b9\uad11\uc624\uc628\ub860\u300f\ub4f1\ub4f1. \ub9ce\uc740 \uacbd\uc804\uc5d0\uc11c \uc2ec\uc655\uacfc \uc2ec\uc18c\uc758 \ub0b4\uc6a9\uc744 \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. \u300e\uc384\ub4a4\uc790\u300f\uc758 \uc81c7\uac15\uc5d0 “\uacbd\uacfc \uc720\uacbd(\u5883\u8207\u6709\u5883)”\uc5d0\uc11c \uc2ec\uc655\uacfc \uc2ec\uc18c\uc758 \ub0b4\uc6a9\uc744 \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. \uc384\ucc3d\ub9bc\ud3ec\uccb4\uaed8\uc11c \uc9c0\uc73c\uc2e0 \ub85c\ub9ac\uc758 \ub300\ud55c \ucc45\uc5d0\uc11c\ub294 “\uc790\uc2e0\uc758 \uacbd\uc744 \uc790\uc2e0\uc758 \ud798\uc73c\ub85c \uac01\uac01 \uba85\ubc31\ud560 \uc218 \uc788\ub294 \uc8fc\ub41c \uc2dd”\uc744 \uc2ec(\u5fc3)\uc758 \uc815\uc758(\u5b9a\u7fa9)\ub77c \ud558\uc168\uc2b5\ub2c8\ub2e4. \uc2ec\uc655\uc740 \uc721\uc2dd(\u516d\u8b58)\uc73c\ub85c \ub098\ub258\ub294\ub370 \u300e\uc384\ub4a4\uc790\u300f\uc5d0\uc11c\ub294 “\uc790\uc2e0\uc774 \uad8c\uc18d\uc73c\ub85c \ub530\ub974\ub294 \uacbd\uc758 \uc2ec\uc774 \uc788\ub294 \uc2ec\uc2dd”\uc774 \uc2ec\uc18c\uc758 \uc815\uc758\ub77c \ud558\uc600\uc2b5\ub2c8\ub2e4. \uc2ec\uc18c\ub294 \ub610 51\uac00\uc9c0 \uc2ec\uc18c\ub85c \ub098\ub260 \uc218 \uc788\uc2b5\ub2c8\ub2e4. 07:37 51\uc2ec\uc18c\ub97c \uc18c\uac1c \ud558\uc790\uba74: \uc624\ud3b8\ud589(\u4e94\u904d\u884c), \uc624\ubcc4\uacbd(\u4e94\u5225\u5883), \uc5ec\uc12f \uac00\uc9c0 \uadfc\ubcf8 \ubc88\ub1cc, \uc2a4\ubb34 \uac00\uc9c0 \uc218\ubc88\ub1cc(\u96a8\u7169\u60f1), \uc5f4 \ud55c \uac00\uc9c0 \uc120\uacfc \ub124\uac00\uc9c0 \ubd80\uc815(\u4e0d\u5b9a)\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc624\ud3b8\ud589\uc740 \ubb34\uc5c7\uc774\ub0d0? \uc989 \ucd09(\u89f8), \uc791\uc758(\u4f5c\u610f), \uc218(\u53d7), \uc0c1(\u60f3), \uc0ac(\u601d)\uc774 \ub2e4\uc12f \uac00\uc9c0 \uc2ec\uc18c\uc785\ub2c8\ub2e4. \uc2ec\uc655\uc740 \uc721\uc2dd(\u516d\u8b58)\uc73c\ub85c \ub098\ub258\ub294\ub370. \uc774 \uc721\uc2dd\uc774 \ub2e4 \uc774 \ub2e4\uc12f \uac00\uc9c0 \uc2ec\uc18c\ud558\uace0 \uc0c1\uc751(\u76f8\u61c9)\ud560 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uadf8\ub798\uc11c \uc774 \ub2e4\uc12f \uac00\uc9c0\ub97c \ud3b8\ud589\uc774\ub77c \ud558\ub294 \uac83\uc785\ub2c8\ub2e4. ‘\uc791\uc758’\uac00 \ubc14\ub85c \ud3b8\ud589\uc2ec\uc18c \uc911 \ud558\ub098\uc785\ub2c8\ub2e4. \uc2ec\uc655\uacfc \uae30\ud0c0 \uc2ec\uc18c\uac00 \uacbd\uc744 \uc8fc\uc758\ud558\ub3c4\ub85d \ud558\ub294 \uc2ec\uc18c\uc785\ub2c8\ub2e4. \ub2e4\uc2dc \ub9d0\ud574\uc11c \uc2ec\uc655\uacfc \uae30\ud0c0 \uc2ec\uc18c\ub4e4\uc774 \uc65c \uacbd\uc744 \uc8fc\uc758\ud560 \uc218 \uc788\ub098? \uc791\uc758\uc758 \ud798 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uc791\uc758\uc758 \ud798\uc785\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc5d0\uc11c \uc774 ‘\uc791\uc758’\ub294 \uc791\uc758\uc2ec\uc18c\uac00 \uc544\ub2c8\ub77c \uc2ec\uc2dd\uc758 \ud65c\ub3d9\uc744 \ud1b5\ud2c0\uc5b4 \ub9d0\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \ud55c\ubc88 \ub354 \ub9d0\ud558\uaca0\uc2b5\ub2c8\ub2e4. \uc2ec\uc2dd\uc758 \ud65c\ub3d9\uc744 \ud1b5\ud2c0\uc5b4 \ub9d0\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc2ec\uc2dd\uc758 \ud589\ub3d9, \uc2ec\uc2dd\uc758 \ud65c\ub3d9\uc740 \uc548\uc8fc, \uc0ac\uace0, \ud68c\uace0, \uad00\ucc30 \uacb0\ud0dd \ub4f1\ub4f1\uc744 \ud3ec\ud568\ud569\ub2c8\ub2e4. 08:55 \uc0ac\ub9c8\ud0c0\ub97c \uc5bb\uc740 \uae30\uc900: \ubab8\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548(\u8f15\u5b89) “\uc774\uc640 \uac19\uc774 \uba38\ubb3c\uace0 \uba87 \ubc88\uc774\uace0 \ub9ce\uc774 \uc548\uc8fc\ud558\uba74 \uac70\uae30\uc5d0 \ubab8\uc758 \uacbd\uc548(\u8f15\u5b89)\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc774 \uc0dd\uae30\ub2c8 \uc774\uac83\uc744 \uc774\ub984\ud558\uc5ec \uc9c0(\u6b62)\ub77c\uace0 \ud55c\ub2e4” \uc774\ub807\uac8c \uc548\uc8fc\ud558\uc5ec, \ub610\ud55c \uac70\ub4ed \uc774\ub7f0 \uc791\uc758\uc5d0 \uc548\uc8fc\ud558\uc5ec \uacb0\uad6d \ubab8\uc758 \uacbd\uc548\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc774 \uc77c\uc5b4\ub0a9\ub2c8\ub2e4. \ubab8\uc758 \uacbd\uc548\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc774 \uc77c\uc5b4\ub09c \ub4f1\uc9c0(\u7b49\u6301)\uac00 \ubc14\ub85c \uc0ac\ub9c8\ud0c0\uc785\ub2c8\ub2e4. \uc774\uac83\uc774 \ubcf4\uc0b4\uc774 \uc0ac\ub9c8\ud0c0\ub97c \uc644\uc804\ud788 \uad6c\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc774 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \uacbd\ubb38\uc740 \uc0ac\ub9c8\ud0c0\uc758 \uccb4\uc131\uc744 \uc124\uba85\ud588\uc744 \ubfd0\ub9cc\uc774 \uc544\ub2c8\ub77c. \uc0ac\ub9c8\ud0c0\ub97c \uc5bb\uc740 \uae30\uc900\uc744 \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. \uadf8 \uae30\uc900\uc774 \ubb34\uc5c7\uc778\uac00? \uae30\uc5b5\ud558\uc2dc\ub098\uc694? \ub124! \uc989 \ubab8\uc758 \uacbd\uc548\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc744 \uc5bb\uc5b4\uc57c \ud569\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc0ac\ub9c8\ud0c0\ub97c \uc5bb\uc73c\uba74 \ub9e4\uc6b0 \uc990\uac81\uc2b5\ub2c8\ub2e4. \ubab8\ub3c4 \uacbd\uc548\ud558\uace0 \ub9c8\uc74c\ub3c4 \uacbd\uc548\ud558\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. 10:08 00:00\u7686\u3055\u3093\u3001\u3053\u3093\u306b\u3061\u306f\u3002\u307e\u305f\u7686\u3055\u3093\u3068\u5171\u306b\u300e\u5e83\u8ad6\u300f\u3092\u5b66\u3076\u6642\u9593\u306b\u306a\u308a\u307e\u3057\u305f\u3002\u4eca\u65e5\u52c9\u5f37\u3059\u308b\u306e\u306f\u3001\u6b62\u89b3\u306e\u672c\u8cea\u306e\u3068\u3053\u308d\u3067\u3059\u3002\u6f22\u8a33\u7248\u300e\u5e83\u8ad6\u300f\u3092\u958b\u3044\u3066\u304f\u3060\u3055\u3044\u3002338\u30da\u30fc\u30b8\u30011\u884c\u76ee\u3092\u3054\u89a7\u4e0b\u3055\u3044\u3002\u672c\u6587\u3092\u8aad\u307f\u307e\u3059\u3002\uff1a00:36 \u300e\u89e3\u6df1\u5bc6\u7d4c\u300f\u306b\u4f9d\u62e0\u3057\u3066\u6b62\u4f4f\u306e\u672c\u8cea\u3092\u89e3\u91c8\u3059\u308b 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\nGuten Tag, alle zusammen! Es ist wieder an der Zeit, dass wir gemeinsam Die gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung studieren. Heute beginnen wir, das Wesen von Geistiger Ruhe (skr.: \u015bamatha) n\u00e4her zu untersuchen. \u00d6ffnen Sie nun bitte Band III, Seite 15 und lassen Sie uns zun\u00e4chst den Abschnitt (c) betrachten: 00:36
\nDie Natur von Geistiger Ruhe (skr.: \u015bamatha) gem\u00e4\u00df S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra)
\n\u201e(c) Die Natur von Geistiger Ruhe (skr.: \u015bamatha) und Besonderer Einsicht (skr.: vipa\u015byan\u0101)\u201c 00:43
\nDas ist der dritte Unterabschnitt des ersten Kapitels im Band III (US-Version), in dem die Essenzen und Charakteristiken von Geistiger Ruhe und Besonderer Einsicht beschrieben werden. Zun\u00e4chst werden wir mit der Natur der Geistigen Ruhe vertraut gemacht. Wir werden sehen, was das S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) uns hier\u00fcber berichtet. Lassen Sie uns jetzt den Text gemeinsam lesen: 01:02
\n\u201eDie Natur von Geistiger Ruhe (skr.: \u015bamatha) wird in S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) wie folgt dargelegt:
\n\u201aIn Einsamkeit verweilend, die Aufmerksamkeit (skr.: manask\u0101ra) nach innen gerichtet, werden nur solche Themen fokussiert betrachtet, die sorgf\u00e4ltig kontempliert wurden. Die Aufmerksamkeit (skr.: manask\u0101ra) ist durch den st\u00e4ndigen Blick nach innen dauerhaft aktiv. Der Geisteszustand, mit dem du dich auf ein Objekt ausdauernd fokussierst und sowohl k\u00f6rperliche als auch geistige Geschmeidigkeit verwirklichst, wird Geistige Ruhe (skr.: \u015bamatha) genannt. Das beschreibt das Streben eines bodhi-sattva nach Geistiger Ruhe.\u201c 01:38
\n(Bd. III, S. 15\/16 (US-Version))
\nZur Erl\u00e4uterung dieser Passage st\u00fctze ich mich zun\u00e4chst auf Meister Ba-sos Erkl\u00e4rungen, die er in Die vier verwobenen Anmerkungen gab. Demnach h\u00e4lt sich eine Person, die Geistige Ruhe (skr.: \u015bamatha) praktiziert, an einem einsamen, ruhigen und friedlichen Ort auf und richtet ihren Geist (skr.: citt\u00e1) auf ein inneres Meditationsobjekt fokussiert aus. Geist (skr.: citt\u00e1) nach innen auszurichten bedeutet, sich einspitzig zu fokussieren. Und auf was wird Geist einspitzig fokussiert? Auf einen Unterricht, ein s\u016btra usw., also auf Themen, die bereits kontempliert und analytisch meditiert wurden. Dieser aktive und achtsame Geist (skr.: citt\u00e1) ist frei von Schl\u00e4frigkeit oder Erregung. Und was wird durch die dauerhafte Fokussierung nach innen erreicht? Wenn k\u00f6rperliche und geistige Geschmeidigkeit verwirklicht worden sind, wird dieser Konzentrationszustand \u015bamatha (dt.: Geistige Ruhe) genannt. Es wird als das \u201eStreben eines bodhi-sattva (dt.: erwachtes Wesen) nach \u015bamatha (dt.: Geistige Ruhe)\u201c bezeichnet. 02:48
\nLassen Sie uns diese Passage jetzt vertiefend betrachten, Satz f\u00fcr Satz: Wie Meister Ba-so in Die vier verwobenen Anmerkungen fragen wir: Wo sollte jemand praktizieren, um in Geistiger Ruhe (skr.: \u015bamatha) zu verweilen? Es muss ein ruhiger, ungest\u00f6rter, friedvoller Ort sein. Denn um im Geisteszustand \u015bamatha verweilen zu k\u00f6nnen, muss Geist (skr.: citt\u00e1) nach innen gelenkt werden, sodass Geist ruhig und fokussiert bei einem Meditationsobjekt verweilen kann. Deshalb hei\u00dft es \u201elenke deine Aufmerksamkeit (skr.: manask\u0101ra) angemessen nach innen\u201c. Und wie wird die \u201eAufmerksamkeit angemessen nach innen gerichtet\u201c? Meister Ba-so erkl\u00e4rt dazu, dass Geist (skr.: citt\u00e1) daf\u00fcr von Gleichmut (skr.: upek\u1e63\u0101) durchdrungen sein muss.
\nGeshe Tenzin Yig-nyen[1] erkl\u00e4rt, dass Geist (skr.: citt\u00e1) sich im Zustand von Gleichmut (skr.: upek\u1e63\u0101) weder auf \u00e4u\u00dfere Objekte ausrichtet noch umherwandert, sondern in einem stabilen, nach innen gerichtetem Zustand verweilt. Das bedeutet allerdings nicht, dass Schl\u00e4frigkeit oder geistige Erregung in diesem Zustand vorl\u00e4gen. Gleichmut (skr.: upek\u1e63\u0101) ist \u201efrei von Schl\u00e4frigkeit und Erregung\u201c. In diesem Zustand springt der Geist (skr.: citt\u00e1) nicht mehr wie ein Affe nach oben und unten, schwankt nicht mehr wie ein Grashalm im Wind unruhig hin und her, w\u00e4hrend er sich mit einem Meditationsobjekt besch\u00e4ftigt. Das ist die Methode, mit der \u201eAufmerksamkeit (skr.: manask\u0101ra) angemessen nach innen gerichtet\u201c wird. 03:53
\nUm ein solides Verst\u00e4ndnis dar\u00fcber zu bekommen, was die Aussage: \u201elenke deine Aufmerksamkeit (skr.: manask\u0101ra) angemessen nach innen\u201c genau bedeutet, bevor wir eigene Erfahrungen damit gemacht haben, k\u00f6nnen wir es mit Analogien und Metaphern beschreiben. Wenn wir beispielsweise eine Melodie auf einer Zither spielen m\u00f6chten, sollten die Saiten nicht zu stark und nicht zu schwach gespannt sein. Sie m\u00fcssen so gespannt sein, wie es f\u00fcr gutes Musizieren erforderlich ist. Aber wie k\u00f6nnen wir genau herausfinden, was gut f\u00fcr ein Musizieren ist? Wir brauchen daf\u00fcr eine qualifizierte Lehrperson, die \u00fcber Erfahrungen im Musizieren mit einer Zither verf\u00fcgt und uns unterrichten kann, die Saiten so zu spannen, dass ein gutes Spiel erm\u00f6glicht wird. Wir brauchen also qualifizierte Lehrende, die uns in den Methoden des Musizierens mit einer Zither anleiten \u2013 und nat\u00fcrlich auch die eigene wiederholende \u00dcbung und Praxis. 04:45
\nWenn wir also in friedlicher Einsamkeit verweilend den Geist (skr.: citt\u00e1) beruhigt haben, was sollten wir als n\u00e4chstes tun? Es \u201ewerden nur solche Themen einspitzig fokussiert betrachtet, \u00fcber die bereits sorgf\u00e4ltig kontempliert und analytisch meditiert wurde.\u201c Was sind das f\u00fcr Themen, \u00fcber die man sorgf\u00e4ltig reflektiert hat? Es sind die Themen, die im Unterricht \u00fcber die Lehre Buddhas betrachtet wurden, die man zuvor geh\u00f6rt und analytisch meditiert hat. Wir m\u00fcssen also zun\u00e4chst die Lehren h\u00f6ren und studieren und dann \u00fcber das, was wir geh\u00f6rt haben, analytisch meditieren und reflektieren. Achten Sie darauf: F\u00fcr das Verweilen in Geistiger Ruhe (skr.: \u015bamatha) \u201ewerden nur solche Themen fokussiert betrachtet\u201c: Wir vergegenw\u00e4rtigen uns also nur die Themen aus den Schriften, \u00fcber die wir reflektiert und analytisch meditiert haben.
\nWeiter hei\u00dft es: \u201eDie Aufmerksamkeit (skr.: manask\u0101ra) ist durch den st\u00e4ndigen Blick nach innen dauerhaft aktiv.\u201c Das besagt, dass die Aufmerksamkeit (skr.: manask\u0101ra) nur auf die Themen gerichtet werden, die bereits geh\u00f6rt oder studiert und analytisch meditiert wurden. W\u00e4hrend wir aufmerksam sind, sind wir frei von Schl\u00e4frigkeit und Erregung und fokussieren uns auf das Studierte und Meditierte. Wir halten die Aufmerksamkeit (skr.: manask\u0101ra) aufrecht, indem wir permanent wach und fokussiert bleiben. 05:55
\n\u201eGeistig besch\u00e4ftigt\u201c und \u201eaufmerksam\u201c zu sein, verweist auf einen Geistesfaktor und eine T\u00e4tigkeit des Bewusstseins
\nDie chinesische \u00dcbersetzung aus dem S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) erkl\u00e4rt: \u201edie Aufmerksamkeit (skr.: manask\u0101ra) nach innen gerichtet, werden nur solche Themen fokussiert betrachtet, die sorgf\u00e4ltig kontempliert wurden. Die Aufmerksamkeit (skr.: manask\u0101ra) ist durch den st\u00e4ndigen Blick nach innen dauerhaft aktiv.\u201c
\nEine w\u00f6rtliche \u00dcbersetzung aus dem Tibetischen lautet: \u201eRichte die Aufmerksamkeit (skr.: manask\u0101ra) auf die Themen, \u00fcber die sorgf\u00e4ltig analytisch meditiert wurden, und besch\u00e4ftige Geist, der aufmerksam (skr.: man\u00e1na) ist, durch ununterbrochene Aufmerksamkeit.\u201c
\nIn der chinesischen Textversion taucht vier Mal ein Wort auf, das mit \u201eto reflect\u201c respektive \u201ereflektieren\u201c \u00fcbersetzt werden kann. Doch was bedeutet das in diesem Kontext? In der Tibetischen Textversion haben die drei zuletzt genannten Worte f\u00fcr \u201ereflektieren\u201c die Konnotationen \u201ezugegen sein\u201c und \u201egeistig aktiv sein\u201c.
\nIn den Lehrreden Buddhas wie dem Praj\u00f1a-p\u0101ramit\u0101-s\u016btra, dem S\u016btra \u00fcber die Sammlung der Ratna-k\u016b\u1e6da und das M\u016blaj\u0101ta-h\u1e5bidaya-bh\u016bmi-dhyan\u0101-s\u016btra oder in Darlegungen wie Vasubandhus Schatzkammer des Wissens (Abhidharma-ko\u015ba), Asa\u1e47gas Kompendium des Wissens (Abhidharma-samuccaya), Erkl\u00e4rung \u00fcber die f\u00fcnf Aggregate (Pa\u00f1ca-skandha-prakara\u1e47a) und in vielen weiteren Texten wird eine Unterscheidung zwischen einem sogenannten Hauptgeist (skr.: citt\u00e1; w\u00f6rtlich: das, was zur Wahrnehmung bef\u00e4higt) und sogenannten Geistesfaktoren (skr.: c\u00e9ta\u015bika; w\u00f6rtlich: das, was die Wahrnehmung befeuchtet) vorgenommen.
\nIm 7. Kapitel Objekte und Besitzer der Objekte in Master Tra-shis Schrift Gesammelte Themen wird diese Unterscheidung n\u00e4her erl\u00e4utert. In seinem Werk Bewusstsein und Wissen wird Geist[2] (skr.: citt\u00e1) definiert als eine \u201eHaupterkenntnis, die ein Objekt aus eigener Kraft wahrnimmt\u201c.
\nDieser \u201eHauptgeist\u201c wird untergliedert in sechs Bewusstseinsarten (skr.: vij\u00f1\u0101n\u0101; w\u00f6rtlich: vorbewusst unterscheidende Erkenntnis)[3]. Er definiert Geistesfaktoren als ein \u201eBewusstsein eines Geistes, dass diesen begleitet\u201c[4]. Asa\u1e47ga hat in Abhidharma-samuccaya 51 Geistesfaktoren unterschieden und diese in sechs Gruppen untergliedert: 07:37
\n1. F\u00fcnf allgegenw\u00e4rtigen Geistesfaktoren2. F\u00fcnf Objekt feststellende Geistesfaktoren3. Sechs grundlegend leiderzeugende Geistesfaktoren4. Zwanzig abgeleitet leiderzeugende Geistesfaktoren5. Elf heilsame Geistesfaktoren6. Vier Geistesfaktoren mit leiderzeugender und heilsamer Wirkung
\nWas sind nun die f\u00fcnf allgegenw\u00e4rtigen Geistesfaktoren? Es sind die Eigenschaften des Geistes,
\n1. beru\u0308hrbar zu sein (skr.: spar\u015bavat)2. empfindsam zu sein (skr.: vedan\u0101vat)3. unterscheidungsf\u00e4hig zu sein (skr.: sa\u1e43j\u00f1\u0101vat)4. wollend ausgerichtet zu sein (skr.: c\u00e9tana)5. aufmerksam zu sein (skr.: man\u00e1na).
\nDie sechs vorbewusst unterscheidenden Erkenntnisarten (skr.: vij\u00f1\u0101n\u0101) sind immer mit den f\u00fcnf allgegenw\u00e4rtigen Geistesfaktoren verbunden, weshalb diese allgegenw\u00e4rtig genannt werden. Die Aufmerksamkeit (skr.: manask\u0101ra), also die F\u00e4higkeit, aufmerksam zu sein (skr.: man\u00e1na), geh\u00f6rt zu diesen f\u00fcnf allgegenw\u00e4rtigen Geistesfaktoren. Dieser Geistesfaktor bef\u00e4higt den Geist (skr.: citt\u00e1) und die anderen Geistesfaktoren (skr.: c\u00e9ta\u015bika) sich auf ein Objekt fokussiert auszurichten. Warum also k\u00f6nnen wir uns auf etwas fokussieren? Weil wir \u00fcber den Geistesfaktor aufmerksam zu sein (skr.: man\u00e1na) verf\u00fcgen.
\nEs sei aber darauf hingewiesen, dass in dieser Passage des S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) die Begriffe \u201eAufmerksamkeit\u201c und \u201egeistig aktiv\u201c sich nicht nur auf diesen einen Geistesfaktor aufmerksam zu sein (skr.: man\u00e1na) beziehen, sondern auf alle T\u00e4tigkeiten von Geist (skr.: citt\u00e1) wie das Denken, Erinnern, Vergleichen, Wahrnehmen, Unterscheiden usw. 08:55
\nKriterium f\u00fcr die Verwirklichung von Geistiger Ruhe \u2013 K\u00f6rperliche und geistige Beweglichkeit
\nDje Tsong-kha-pa schreibt nun weiter:
\n\u201eDer Geisteszustand, mit dem du dich auf ein Objekt ausdauernd fokussierst und sowohl k\u00f6rperliche als auch geistige Geschmeidigkeit verwirklichst, wird Geistige Ruhe (skr.: \u015bamatha) genannt.\u201c 09:06
\nWenn Geist auf diese Weise beruhigt wurde und immer wieder im Zustand der Aufmerksamkeit (skr.: manask\u0101ra) verweilt, wird k\u00f6rperliche und geistige Geschmeidigkeit erlebt. Wenn k\u00f6rperliche und geistige Geschmeidigkeit verwirklicht worden sind, wird ein Gleichgewichtszustand erreicht, der Geistigen Ruhe (skr.: \u015bamatha) genannt wird. Das ist die Geistige Ruhe, die ein bodhi-sattva anstrebt und erlebt.
\nDie zugeh\u00f6rige Passage in S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) erkl\u00e4rt also nicht nur das Wesen von Geistiger Ruhe (skr.: \u015bamatha), sondern benennt auch Kriterien, anhand derer wir erkennen, ob Geistige Ruhe verwirklicht wurde. Und was sind diese Kriterien? Wenn k\u00f6rperliche und geistige Geschmeidigkeit erreicht worden sind. Nachdem Geistige Ruhe (skr.: \u015bamatha) erlangt wurde, werden wir uns in einem sehr gl\u00fccklichen Zustand befinden, weil K\u00f6rper und Geist vollst\u00e4ndig geschmeidig und beweglich sind. 10:08
\n[1] Geshe Ten-zin Yig-nyen ist einer der Lehrer, der im Kloster GEBIS (Taiwan) unterrichtet. Er wird aber meist mit seinem chinesischen Dharmanamen Geshe Ru-Yue (\u5982\u6708\u683c\u897f) angesprochen, den er vom Verehrten Jih-Chang bekam, als er bei uns zu unterrichten begann. Die Bedeutung dieses Namens ist: \u201ewie der Mond\u201c.
\n[2] Der Begriff \u00a0Geist\/mind\/citt\u00e1 bezieht sich meist auf die gesamten mentalen Instrumente eines f\u00fchlenden Wesens mit seinen vielen Facetten. In einigen Texten wird damit nur der Hauptgeist \/main mind angesprochen. In seinem Werk Gesammelte Themen wird spezifisch der Hauptgeist angesprochen: “main cognition which distinctly knows its object by its own power is the definition of mind” oder in Tibetisch: (\u0f62\u0f44\u0f0b\u0f61\u0f74\u0f63\u0f0b\u0f62\u0f44\u0f0b\u0f66\u0f9f\u0f7c\u0f56\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f62\u0f72\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f42\u0f59\u0f7c\u0f0b\u0f56\u0f7c\u0f60\u0f72\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f62\u0f72\u0f42\u0f0b\u0f51\u0f7a\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f49\u0f72\u0f51; rang yul rang stobs kyis so sor rig pa’i gtso bo’i rnam rig de sems kyi mtshan nyid). Es gibt unz\u00e4hlige Bedeutungen im Tibetischen f\u00fcr den Begriff Geist\/mind\/citta, in Tibetisch (\u0f66\u0f7a\u0f58\u0f66; sems) and in Chinese (\u5fc3), was insofern nicht \u00fcberrascht, da es viele Facetten davon gibt.
\n[3] Hierbei handelt es sich um das Seh-, H\u00f6r-, Riech-,Tast- und Schmeck-Bewusstsein, die Buddha gelehrt hat. Vergleichbar mit den vielf\u00e4ltigen Bedeutungen f\u00fcr den Begriff Geist\/mind\/citt\u00e1 gibt es auch viele Bedeutungen f\u00fcr den Begriff Bewusstsein. Bewusstsein \/ consciousness wird oft f\u00fcr alle geistigen Ph\u00e4nomene benutzt, doch teilweise kann es synonym f\u00fcr den Begriff Hauptgeist\/main mind genutzt werden. In jedem Fall bedeutet es nicht, dass einem etwas bewusst ist. Geist\/mind und in Tibetisch \u00a0\u0f66\u0f7a\u0f58\u0f66; sems sowie Bewusstsein\/consciousness und in Tibetisch \u0f64\u0f7a\u0f66\u0f0b\u0f54 shes pa oder \u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f54; rnam par shes ba sind nicht identisch mit dem Tibetischen Begriff f\u00fcr Hauptgeist\/main mind, in Tibetisch \u0f42\u0f59\u0f7c\u0f0b\u0f66\u0f7a\u0f58\u0f66; gtso sems respektive Hauptbewusstein\/main consciousness, in Tibetisch \u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f54; rnam par shes ba.
\nAnmerkung zur deutschen \u00dcbersetzung: Die sechs Bewusstseinsarten (skr.: vij\u00f1\u0101n\u0101) sind sie uns nicht bewusst, weshalb es sinnvoll ist, sie als vorbewusst unterscheidende Erkenntnisse zu bezeichnen, die den Hauptgeist begleiten.
\n[4] Die englische \u00dcbersetzung bezieht sich auf folgendes Werk: \u00a0The Topography of the Tibetan Intellectual World and How to Debate It: Ngag-wangtra-shi’s The Collected Topics Of Epistemology: Volume 1: Chapters 1-12, a translation of chapters 1-12 of Se Ngagwang-tra-shi’s Collected Topics by Steven Weinberger in collaboration with Geshe Lo-sang-gyal-tshan, trans.2017; P209. Dort hei\u00dft es zum Thema Geistesfaktor: “There is a definition of mental factor because consciousness of which there is a mind that is the object it accompanies is it (\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f56\u0fb1\u0f74\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f61\u0f7c \u0f51\u0f0b\u0f51\u0f7a\u0f0d \u0f62\u0f44\u0f0b\u0f60\u0f41\u0f7c\u0f62\u0f0b\u0f51\u0f74\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f61\u0f74\u0f63\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f61\u0f7c \u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f7a\u0f0b\u0f61\u0f72 \u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0d; sems byung kyi mtshan nyid yod de, rang ‘khor du ‘gro yul kyi semg yod ba’i shes pa de yin ba’i phyir.\u201d 00:00
\nBonjour \u00e0 tous !
\nLe temps est venu d’\u00e9tudier \u00e0 nouveau ensemble le Grand Trait\u00e9. Aujourd’hui nous allons commencer par \u00e9tudier la nature de la s\u00e9r\u00e9nit\u00e9 et de l’introspection. S’il vous pla\u00eet r\u00e9f\u00e9rez-vous au Grand Trait\u00e9 page 338 linger 1. Lisons le texte : 00:36
\nLa nature de la s\u00e9r\u00e9nit\u00e9 selon le Sutra D\u00e9m\u00ealer le sens voulu
\n“Dans le troisi\u00e8me th\u00e8me : quant \u00e0 la nature de la s\u00e9r\u00e9nit\u00e9, […]” C’est le troisi\u00e8me point expos\u00e9 dans le paragraphe la nature de la s\u00e9r\u00e9nit\u00e9 et de l’introspection. C’est-\u00e0-dire leurs caract\u00e9ristiques essentielles, fondamentales. D’abord il introduit la nature de la s\u00e9r\u00e9nit\u00e9. Nous allons voir ce que le Sutra “R\u00e9v\u00e9lation de la Signification” \u00e9voque ici \u00e0 ce sujet. Lisons : 01:02
\nConcernant la nature de la s\u00e9r\u00e9nit\u00e9, il est dit dans le Sutra “R\u00e9v\u00e9lation de la Signification.” Que pendant que vous demeurez dans la solitude et que vous portez votre attention correctement vers l’int\u00e9rieur, vous ne vous pr\u00e9occupez que des sujets \u00e0 propos desquels vous avez attentivement r\u00e9fl\u00e9chi. Votre attention mentale est engag\u00e9e en s\u2019occupant constamment de son for int\u00e9rieur. L’\u00e9tat d’esprit dans lequel vous le fa\u00eete, dans lequel vous demeurez souvent, et dans lequel une souplesse \u00e0 la fois physique et mentale survient cet \u00e9tat est appel\u00e9 “s\u00e9r\u00e9nit\u00e9” Telle est la qu\u00eate approfondie de la s\u00e9r\u00e9nit\u00e9 d’un bodhisattva. 01:38
\nConcernant cette citation je vais d’abord l’aborder dans son ensemble en utilisant les explications donn\u00e9es par Ma\u00eetre Ba-so dans “Quatre Notes entrelac\u00e9es.” Il y est dit que celui qui pratique la s\u00e9r\u00e9nit\u00e9 demeure dans la solitude, dans un endroit calme et paisible et dirige son esprit vers l’int\u00e9rieur vers l’int\u00e9rieur en focalisant son attention d’une mani\u00e8re correcte. Sur les enseignements auxquels on a attentivement r\u00e9fl\u00e9chi. Notez ici qu’on engage son attention vers\u2014 qu’on se pr\u00e9occupe de \u2014ce \u00e0 quoi on a r\u00e9fl\u00e9chi. Cet esprit attentif et mobilis\u00e9 est lib\u00e9r\u00e9 de toute paresse et de toute excitation mentale. En se tournant vers l\u2019int\u00e9rieur et en maintenant cette attention de cette mani\u00e8re. Tout en focalisant votre esprit encore et encore \u00e0 quoi parviendrez-vous ? Lorsqu’on aura atteint une souplesse \u00e0 la fois physique et mentale un tel \u00e9tat de concentration sera appel\u00e9 s\u00e9r\u00e9nit\u00e9. Il s’agit l\u00e0 de la qu\u00eate approfondie de la s\u00e9r\u00e9nit\u00e9 d’un bodhisattva. 02:48
\nNous allons poursuivre en \u00e9tudiant \u00e0 nouveau ce passage de mani\u00e8re plus d\u00e9taill\u00e9e, phrase par phrase. Comme le demande Ma\u00eetre Ba-so dans “Quatre Notes entrelac\u00e9es” o\u00f9 doit-on s’exercer \u00e0 la s\u00e9r\u00e9nit\u00e9 ? Ce doit \u00eatre un endroit calme et intact. Pendant qu’on demeure dans ce genre d’endroit nos pens\u00e9es notre esprit doit \u00eatre orient\u00e9 convenablement afin qu’il puisse s’apaiser et se concentrer. Ici, il est dit “orientez convenablement votre attention vers son for int\u00e9rieur. ” De quelle mani\u00e8re “oriente-t-on convenablement son attention” ? Ma\u00eetre Ba-so explique que c\u2019est installer son esprit dans l’\u00e9quanimit\u00e9 Geshe Yig-nyen (Geshe Ru-Yue) explique que l’\u00e9quanimit\u00e9 est de ne pas laisser son esprit se disperser \u00e0 l’ext\u00e9rieur mais de conserver un \u00e9tat mental stable et solide. Cela veut dire ne pas \u00eatre affect\u00e9 par le rel\u00e2chement mental ou l’excitation mentale. Cet \u00e9tat est libre de tout rel\u00e2chement ou de toute excitation ainsi il ne conna\u00eet ni de haut ni de bas ni des fluctuations incessantes. Lorsqu’il se concentre sur son sujet. Voil\u00e0 donc comment on “oriente convenablement son attention vers l’int\u00e9rieur” un “placement appropri\u00e9 de l’esprit.” 03:53
\nSi on veut comprendre ce qu’est une orientation convenable de l’esprit telle qu’expliqu\u00e9e ici \u00e0 moins d’en avoir d\u00e9j\u00e0 fait l’exp\u00e9rience, on ne peut l’appr\u00e9hender, qu’au travers d’analogies. Par Exemple, nous voulons jouer une m\u00e9lodie sur un instrument de musique tel que la cithare chinoise (un instrument \u00e0 cordes traditionnel) les cordes ne doivent \u00eatre ni trop tendues ni trop rel\u00e2ch\u00e9es. Elles doivent \u00eatre proprement accord\u00e9es pour \u00eatre jou\u00e9es comme il faut. Comment pouvons-nous alors trouver ce r\u00e9glage id\u00e9al ? Il nous faut un professeur qui sache jouer de cet instrument afin qu\u2019il nous apprenne comment ajuster correctement le son gr\u00e2ce \u00e0 la tension des cordes. En d’autres mots il nous faut la supervision d’un bon professeur, les bonnes m\u00e9thodes ainsi qu’une pratique coh\u00e9rente et r\u00e9guli\u00e8re en ce qui nous concerne. 04:45
\nAinsi, demeurant dans une solitude paisible et apr\u00e8s que nous ayons apais\u00e9 notre esprit que devrions-nous faire ensuite ? Que faudrait-il faire ?”ne se pr\u00e9occuper que des sujets auxquels on a attentivement r\u00e9fl\u00e9chi”. Quels sont les sujets auxquels on a attentivement r\u00e9fl\u00e9chi ? Ce sont\u2014les sujets des enseignements qu’on a re\u00e7us pr\u00e9c\u00e9demment. Il nous faut d’abord \u00e9couter et \u00e9tudier les enseignements et ensuite r\u00e9fl\u00e9chir \u00e0 ce que l’on vient d’entendre. Ici “ne se pr\u00e9occuper que des sujets” signifie amener ces sujets \u00e0 l’esprit et s’y consacrer mentalement. Ensuite “votre attention mentale est constamment tourn\u00e9e vers l\u2019int\u00e9rieur” signifie aussi qu’il faut diriger son attention vers les enseignements que l\u2019on a re\u00e7us ou \u00e9tudi\u00e9s pr\u00e9c\u00e9demment. Lorsque nous engageons notre attention ? nous devons soigneusement garder notre esprit libre de tout rel\u00e2chement ou de toute excitation et focaliser notre attention vers les enseignements re\u00e7us. Nous maintenons cette attention engag\u00e9e en continuant de rester attentif. 05:55
\nEngagement mental” et “Attention” peuvent se r\u00e9f\u00e9rer \u00e0Soit un facteur mental, soit une activit\u00e9 d’une conscience.
\nPour ce qui est de la partie “ne se pr\u00e9occuper que des sujets auxquels on a attentivement r\u00e9fl\u00e9chi.” “Votre attention mentale est constamment tourn\u00e9e vers l\u2019int\u00e9rieur” si on traduit directement du tib\u00e9tain cela donnerait Concernant les sujets auxquels vous avez attentivement r\u00e9fl\u00e9chi, ceux-l\u00e0 il faut vous en pr\u00e9occuper, portez-y votre attention en veillant \u00e0 constamment utiliser votre regard int\u00e9rieur. Dans ce passage, un mot appara\u00eet \u00e0 quatre reprises [dans le texte chinois] quel est-il ? c’est le mot “r\u00e9fl\u00e9chir” dans le texte tib\u00e9tain les trois derni\u00e8res occurrences de ce terme signifient litt\u00e9ralement “faire attention \u00e0” ou “s\u2019engager mentalement”. En ce qui concerne l\u2019esprit et la conscience les Ecrits, nous expliquent ce que sont “les principaux esprits” et les “facteurs mentaux”. Dans les sutras tels que “Prajna Sutra” la “Collection Ratna-kuta” e “Mulajata Hridayabhumi Dhyana Sutra” et dans des trait\u00e9s tels que le “Tr\u00e9sor de la Connaissance” le “Compendium de la Connaissance” l'”Explication des Cinq Agr\u00e9gats” et bien d’autres encore tous contiennent des explications concernant “les principaux esprits” et les “facteurs mentaux”. Dans le septi\u00e8me chapitre des Sujets collect\u00e9s du Ma\u00eetre Nga-wang Tra-shi intitul\u00e9 “Objet et Possesseur d’objet” Sont \u00e9galement donn\u00e9es des explications concernant les principaux esprits et les facteurs mentaux. Dans l’une de ses compositions sur les sujets de la conscience et de la connaissance un “esprit” est d\u00e9fini comme “une capacit\u00e9 cognitive principale capable de reconna\u00eetre distinctement un objet par sa propre volont\u00e9. Les esprits principaux peuvent \u00eatre classifi\u00e9s en six types de consciences. Les “Sujets collect\u00e9s” de Ma\u00eetre Nga-wang Tra-shi indiquent qu\u2019un “facteur mental” se d\u00e9finit par “la conscience d’un esprit qui s’identifie \u00e0 l’objet qu’il accompagne.” Les facteurs mentaux peuvent \u00eatre divis\u00e9s en 51 types. 07:37
\nCes 51 types se subdivisent en cinq facteurs mentaux omnipr\u00e9sents cinq facteurs mentaux d\u00e9terminants six afflictions essentielles 20 afflictions secondaires 11 facteurs mentaux vertueux et quatre facteurs mentaux variables. Que sont les cinq facteurs omnipr\u00e9sents ? Ce sont le contact, l’engagement mental (ou l’attention) la sensation, la discrimination et l’intention. Les esprits principaux peuvent \u00eatre divis\u00e9s en six types de conscience qui peuvent tous \u00eatre associ\u00e9s avec ces cinq facteurs mentaux. C’est la raison pour laquelle ces cinq sont qualifi\u00e9s “d’omnipr\u00e9sent.” L’engagement mental (ou l’attention) est l\u2019un des facteurs mentaux omnipr\u00e9sents. C’est le facteur mental qui dirige l’esprit principal ainsi que les autres facteurs mentaux vers l’objet de l’attention. En d’autres termes pour quelles raisons l’esprit principal et ses autres facteurs mentaux sont-ils capables de porter leur attention sur un objet ? C’est gr\u00e2ce \u00e0 l’engagement mental gr\u00e2ce \u00e0 la force de l’engament mental. Toutefois, dans ce passage du sutra “R\u00e9v\u00e9lation de la Signification” les termes qui \u00e9voquent “l’attention” et “l’engagement mental” ne se r\u00e9f\u00e8rent pas \u00e0 ce facteur mental \u00e0 proprement parler mais plut\u00f4t \u00e0 l’activit\u00e9 mentale en g\u00e9n\u00e9ral. Une fois de plus [je le r\u00e9p\u00e8te] ils se r\u00e9f\u00e8rent en g\u00e9n\u00e9ral \u00e0 toute activit\u00e9 de la conscience. Ainsi une action ou une activit\u00e9 de la conscience peut inclure le fait de se concentrer de penser de se souvenir tout comme le fait d’observer, de d\u00e9terminer etc. 08:55
\nLe crit\u00e8re pour atteindre la S\u00e9r\u00e9nit\u00e9 : Souplesse Physique et Mentale :
\nL’\u00e9tat d’esprit dans lequel ces actions ont lieu \u00e9tat dans lequel il faut \u00eatre souvent et dans lequel souplesses physique et mentale surviennent cet \u00e9tat est appel\u00e9 “s\u00e9r\u00e9nit\u00e9.” En apaisant son esprit de cette mani\u00e8re et en demeurant souvent dans cet \u00e9tat d’attention. On peut \u00e9ventuellement faire apparaitre une souplesse physique et mentale. Quand souplesses physique et mentale surviennent un tel \u00e9tat d’\u00e9quipollence engendre la s\u00e9r\u00e9nit\u00e9. Ceci repr\u00e9sente la s\u00e9r\u00e9nit\u00e9 qu’un boddhisattva poursuit minutieusement. Ce passage du sutra “R\u00e9v\u00e9lation de la Signification” explique non seulement la nature de la s\u00e9r\u00e9nit\u00e9, mais il expose \u00e9galement les conditions requises pour atteindre cette s\u00e9r\u00e9nit\u00e9.
\nQuelles sont ces conditions ? Vous en souvenez-vous ? Mais oui ! il faut atteindre la souplesse physique et mentale. Ainsi apr\u00e8s avoir atteint la s\u00e9r\u00e9nit\u00e9 nous serons dans un \u00e9tat de grande joie car une merveilleuse souplesse r\u00e8gnera \u00e0 la fois dans notre corps et notre esprit. 10:08 00:00
\nXin cha\u0300o m\u1ecdi ng\u01b0\u1eddi! Chu\u0301ng ta la\u0323i \u0111\u00ea\u0301n th\u01a1\u0300i gian cu\u0300ng nhau ho\u0323c v\u00ea\u0300 Qua\u0309ng Lu\u1ea1\u0302n r\u00f4\u0300i!. H\u00f4m nay ch\u00fang ta b\u1eaft \u0111\u1ea7u h\u1ecdc v\u1ec1 th\u1ec3 t\u00e1nh c\u1ee7a ch\u1ec9 qu\u00e1n, m\u1eddi m\u1ecdi ng\u01b0\u1eddi m\u1edf Quy\u1ec3n 3 Qua\u0309ng Lu\u1ea1\u0302n ra, sau \u0111\u00f3 l\u1eadt \u0111\u1ebfn trang 35 \u0111oa\u0323n 6, h\u00e3y nh\u00ecn kinh v\u0103n \u1edf h\u00e0ng th\u1ee9 nh\u1ea5t: 00:36
\nC\u0103n c\u1ee9 Gi\u1ea3i Th\u00e2m M\u1eadt Kinh gi\u1ea3i th\u00edch th\u1ec3 t\u00e1nh c\u1ee7a Xa-ma-tha
\n\u201cTrong khoa ph\u00e1n 3 m\u1ee5c 1, th\u1ec3 t\u00e1nh c\u1ee7a Xa-ma-tha\u201d, \u0111\u00e2y l\u00e0 khoa ph\u00e1n th\u1ee9 ba trong ch\u01b0\u01a1ng ch\u1ec9 qu\u00e1n, \u0111\u00f3 l\u00e0 t\u1ef1 t\u00e1nh c\u1ee7a ch\u1ec9 qu\u00e1n, c\u0169ng l\u00e0 th\u1ec3 t\u00e1nh c\u1ee7a ch\u1ec9 qu\u00e1n. \u0110\u1ea7u ti\u00ean l\u00e0 t\u1ef1 t\u00e1nh c\u1ee7a Xa-ma-tha, ch\u00fang ta h\u00e3y xem Gi\u1ea3i Th\u00e2m M\u1eadt Kinh gi\u1ea3i th\u00edch \u0111o\u1ea1n n\u00e0y nh\u01b0 th\u1ebf n\u00e0o. Xem kinh v\u0103n: 01:02
\n\u201cNh\u01b0 Gi\u1ea3i Th\u00e2m M\u1eadt Kinh n\u00f3i: \u2018\u0110\u1ed1i v\u1edbi ph\u00e1p thi\u1ec7n x\u1ea3o t\u01b0 duy, m\u1ed9t m\u00ecnh \u1edf n\u01a1i y\u00ean t\u0129nh thanh t\u1ecbnh, n\u1ed9i t\u00e2m an tr\u00fa m\u1ed9t c\u00e1ch ch\u00ednh x\u00e1c, t\u00e1c \u00fd t\u01b0 duy; v\u1edbi t\u00e2m c\u00f3 th\u1ec3 t\u01b0 duy, th\u00e2n t\u00e2m t\u01b0 duy v\u00e0 t\u00e1c \u00fd, v\u1edbi ph\u01b0\u01a1ng ph\u00e1p \u0111\u00fang th\u00ec ch\u00fang c\u00f3 th\u1ec3 an tr\u00fa, sinh kh\u1edfi th\u00e2n khinh an v\u00e0 t\u00e2m khinh an, \u0111\u00f3 g\u1ecdi l\u00e0 Xa-ma-tha. \u0110\u00f3 c\u0169ng ch\u00ednh l\u00e0 \u0111i\u1ec1u m\u00e0 Ch\u01b0 B\u1ed3 t\u00e1t th\u01b0\u1eddng lu\u00f4n t\u00ecm c\u1ea7u Xa-ma-tha\u2019\u201d01:38
\n\u0110o\u1ea1n kinh v\u0103n n\u00e0y, tr\u01b0\u1edbc ti\u00ean t\u00f4i c\u0103n c\u1ee9 v\u00e0o gi\u1ea3i th\u00edch t\u1ed5ng th\u1ec3 c\u1ee7a Ng\u00e0i Ba S\u00f4 Ph\u00e1p V\u01b0\u01a1ng trong T\u1ee9 Gia H\u1ee3p Ch\u00fa m\u00e0 sau \u0111\u00f3 n\u1eafm r\u00f5 \u0111\u00f4i ch\u00fat h\u00e0m \u00fd c\u1ee7a c\u00e2u v\u0103n. N\u00f3i l\u00e0 ng\u01b0\u1eddi tu Xa-ma-tha, m\u1ed9t m\u00ecnh \u1edf n\u01a1i v\u1eafng l\u1eb7ng, h\u01b0\u1edbng n\u1ed9i, h\u01b0\u1edbng n\u1ed9i ch\u00ednh x\u00e1c l\u00e0 an tr\u00fa, \u0111\u1ed1i v\u1edbi nh\u1eefng ph\u00e1p thi\u1ec7n x\u1ea3o t\u01b0 duy \u0111\u00f3, ch\u00fa \u00fd! \u0110\u1ed1i v\u1edbi nh\u1eefng ph\u00e1p thi\u1ec7n x\u1ea3o t\u01b0 duy \u0111\u00f3 ti\u1ebfn h\u00e0nh t\u00e1c \u00fd, t\u00e1c \u00fd. T\u00e2m c\u00f3 th\u1ec3 t\u00e1c \u00fd nh\u01b0 th\u1ebf th\u00ec kh\u00f4ng ch\u1ecbu s\u1ef1 \u1ea3nh h\u01b0\u1edfng c\u1ee7a h\u00f4n tr\u1ea7m v\u00e0 tr\u1ea1o c\u1eef, th\u00f4ng qua h\u01b0\u1edbng v\u00e0o n\u1ed9i t\u00e2m m\u00e0 duy tr\u00ec t\u00e1c \u00fd, m\u00e0 t\u00e1c \u00fd. H\u01b0\u1edbng theo c\u00e1ch n\u00e0y, \u0111\u1ed3ng th\u1eddi an tr\u00fa nhi\u1ec1u l\u1ea7n. \u0110\u1ebfn m\u1ee9c \u0111\u1ed9 n\u00e0o? Cho \u0111\u1ebfn khi xu\u1ea5t hi\u1ec7n th\u00e2n khinh an v\u00e0 t\u00e2m khinh an, Tam-ma-\u0111\u1ecba \u1ea5y ch\u00ednh l\u00e0 Xa-ma-tha. \u0110\u00e2y c\u0169ng ch\u00ednh l\u00e0 \u201cB\u1ed3 t\u00e1t lu\u00f4n th\u01b0\u1eddng t\u00ecm c\u1ea7u Xa-ma-tha\u201d. 02:48
\nTi\u1ebfp theo ch\u00fang ta s\u1ebd t\u1eebng c\u00e2u m\u1ed9t gi\u1ea3i th\u00edch k\u1ef9 c\u00e0ng. Gi\u1ed1ng nh\u01b0 Ng\u00e0i Ba S\u00f4 Ph\u00e1p V\u01b0\u01a1ng gi\u1ea3i th\u00edch trong T\u1ee9 Gia H\u1ee3p Ch\u00fa, ng\u01b0\u1eddi tu Xa-ma-tha ph\u1ea3i an tr\u00fa \u1edf n\u01a1i n\u00e0o? Nh\u1ea5t \u0111\u1ecbnh ph\u1ea3i l\u00e0 \u1edf n\u01a1i y\u00ean t\u0129nh, an tr\u00fa \u1edf n\u01a1i \u0111\u00f3 sau \u0111\u00f3 n\u1ed9i t\u00e2m, n\u1ed9i t\u00e2m ph\u1ea3i th\u1eadt s\u1ef1 ch\u00ednh x\u00e1c m\u00e0 an tr\u00fa. Nh\u01b0 v\u1eady n\u00f3i \u0111\u1ebfn \u201cch\u00ednh x\u00e1c an tr\u00fa\u201d, th\u00ec c\u00e1i g\u00ec l\u00e0 ch\u00ednh x\u00e1c an tr\u00fa nh\u1ec9? Ng\u00e0i Ba S\u00f4 Ph\u00e1p V\u01b0\u01a1ng gi\u1ea3i th\u00edch l\u00e0 b\u00ecnh \u0111\u1eb3ng an tr\u00fa. Gi\u1ed1ng nh\u01b0 Ng\u00e0i Nguy\u1ec7t Geshe gi\u1ea3i th\u00edch b\u00ecnh \u0111\u1eb3ng ch\u00ednh l\u00e0 khi\u1ebfn n\u1ed9i t\u00e2m kh\u00f4ng \u0111\u01b0\u1ee3c h\u01b0\u1edbng ngo\u1ea1i m\u00e0 t\u00e1n lo\u1ea1n, khi\u1ebfn cho t\u00e2m b\u00ecnh \u0111\u1eb3ng, c\u0169ng ch\u00ednh l\u00e0 kh\u00f4ng ch\u1ecbu s\u1ef1 \u1ea3nh h\u01b0\u1edfng c\u1ee7a h\u00f4n tr\u1ea7m, c\u0169ng kh\u00f4ng ph\u1ea3i ch\u1ecbu s\u1ef1 \u1ea3nh h\u01b0\u1edfng c\u1ee7a tr\u1ea1o c\u1eef, t\u00e2m kh\u00f4ng c\u00f2n tr\u1ea1ng th\u00e1i t\u00e1n lo\u1ea1n, th\u01b0\u1eddng xuy\u00ean x\u00e1o \u0111\u1ed9ng b\u1ea5t an b\u1edfi h\u00f4n tr\u1ea7m v\u00e0 tr\u1ea1o c\u1eef t\u1ea1o ra, m\u00e0 h\u01b0\u1edbng v\u00e0o c\u1ea3nh gi\u1edbi, n\u00ean m\u1edbi g\u1ecdi l\u00e0 \u201cch\u00e1nh an tr\u00fa\u201d, \u201cch\u00e1nh an tr\u00fa\u201d. 03:53
\nN\u1ebfu nh\u01b0 mu\u1ed1n hi\u1ec3u \u0111\u01b0\u1ee3c \u201cch\u00e1nh an tr\u00fa\u201d n\u00e0y cu\u1ed1i c\u00f9ng n\u00f3 l\u00e0 tr\u1ea1ng th\u00e1i nh\u01b0 th\u1ebf n\u00e0o? Ch\u1ec9 v\u1edbi m\u1ed9t c\u00e1ch duy nh\u1ea5t l\u00e0 b\u1ea1n ph\u1ea3i t\u1ef1 m\u00ecnh \u0111\u1ea1t \u0111\u01b0\u1ee3c s\u1ef1 tr\u1ea3i nghi\u1ec7m ch\u00e2n th\u1eadt n\u00e0y, c\u00f2n n\u1ebfu kh\u00f4ng th\u00ec ch\u00fang ta ch\u1ec9 c\u00f3 th\u1ec3 th\u00f4ng qua nh\u1eefng v\u00ed d\u1ee5 m\u00e0 \u0111o\u00e1n \u0111\u01b0\u1ee3c \u0111\u00f4i ch\u00fat g\u00ec th\u00f4i. V\u00ed d\u1ee5 v\u1edbi m\u1ed9t c\u00e2y \u0111\u00e0n, gi\u1edd mu\u1ed1n b\u1eaft \u0111\u1ea7u \u0111\u00e0n m\u1ed9t kh\u00fac nh\u1ea1c, v\u00ed d\u1ee5 v\u1edbi m\u1ed9t c\u00e2y \u0111\u00e0n tranh, nh\u01b0 v\u1eady th\u00ec d\u00e2y \u0111\u00e0n kh\u00f4ng th\u1ec3 qu\u00e1 c\u0103ng v\u00e0 c\u0169ng kh\u00f4ng th\u1ec3 ch\u00f9ng, bu\u1ed9c ph\u1ea3i \u0111i\u1ec1u ch\u1ec9nh l\u00e0m sao cho v\u1eeba v\u1eb7n, ph\u00f9 h\u1ee3p \u0111\u1ec3 \u0111\u00e0n ra \u00e2m thanh ch\u00ednh x\u00e1c c\u1ee7a m\u1ed9t kh\u00fac nh\u1ea1c. Th\u1ebf th\u00ec l\u00e0m sao \u0111\u1ec3 t\u00ecm ra \u0111\u01b0\u1ee3c tr\u1ea1ng th\u00e1i nh\u01b0 v\u1eady? Nh\u1ea5t \u0111\u1ecbnh ph\u1ea3i c\u00f3 m\u1ed9t v\u1ecb th\u1ea7y chuy\u00ean v\u1ec1 \u0111\u00e0n, d\u1ea1y b\u1ea1n c\u00e1ch ch\u1ec9nh \u0111\u1ed9 c\u0103ng ch\u00f9ng d\u00e2y \u0111\u00e0n, \u0111\u1ec3 \u0111i\u1ec1u ch\u1ec9nh \u00e2m thanh c\u1ee7a n\u00f3 sao cho ph\u00f9 h\u1ee3p. C\u0169ng ch\u00ednh l\u00e0 c\u1ea7n s\u1ef1 ch\u1ec9 \u0111\u1ea1o v\u00e0 ph\u01b0\u01a1ng ph\u00e1p ch\u00ednh x\u00e1c c\u1ee7a thi\u1ec7n tri th\u1ee9c, sau \u0111\u00f3 ch\u00fang ta li\u00ean t\u1ee5c tr\u1ea3i qua s\u1ef1 luy\u1ec7n t\u1eadp \u1ea5y. 04:45
\nN\u00ean m\u1ed9t m\u00ecnh \u1edf n\u01a1i y\u00ean t\u0129nh, sau khi l\u00e0m cho t\u00e2m \u0111\u01b0\u1ee3c an tr\u00fa, th\u00ec ph\u1ea3i l\u00e0m g\u00ec? Ph\u1ea3i l\u00e0m g\u00ec? \u0110\u1ed1i v\u1edbi ph\u00e1p thi\u1ec7n t\u01b0 duy, v\u1eady thi\u1ec7n t\u01b0 duy ph\u00e1p g\u00ec? \u0110\u00f3 ch\u00ednh l\u00e0 thi\u1ec7n t\u01b0 duy nh\u1eefng \u0111\u1ea1o l\u00fd m\u00e0 tr\u01b0\u1edbc kia \u0111\u00e3 nghe, nh\u1ea5t \u0111\u1ecbnh ph\u1ea3i nghe tr\u01b0\u1edbc, sau \u0111\u00f3 t\u01b0 duy nh\u1eefng \u0111\u1ea1o l\u00fd c\u1ee7a s\u1ef1 nghe \u0111\u00f3, \u201ct\u00e1c \u00fd t\u01b0 duy\u201d, thu\u1eadn theo nh\u1eefng \u0111\u1ea1o l\u00fd \u1ea5y m\u00e0 t\u00e1c \u00fd, \u201cv\u1edbi t\u00e2m c\u00f3 th\u1ec3 t\u01b0 duy, th\u00e2n t\u00e2m t\u01b0 duy v\u00e0 t\u00e1c \u00fd\u201d, c\u0169ng ch\u00ednh l\u00e0 tr\u01b0\u1edbc khi t\u00e1c \u00fd th\u00ec \u0111\u00e3 nghe \u0111\u01b0\u1ee3c nh\u1eefng \u0111\u1ea1o l\u00fd \u1ea5y. Trong khi t\u00e1c \u00fd, nh\u1ea5t \u0111\u1ecbnh ph\u1ea3i ch\u00fa \u00fd \u0111\u1ebfn c\u00e1i t\u00e2m n\u00e0y, kh\u00f4ng ch\u1ecbu m\u1ed9t s\u1ef1 \u1ea3nh h\u01b0\u1edfng n\u00e0o c\u1ee7a h\u00f4n tr\u1ea7m v\u00e0 tr\u1ea1o c\u1eef, sau \u0111\u00f3 trong th\u00e2n t\u00e2m c\u1ee7a ch\u00fang ta t\u00e1c \u00fd tr\u00ean nh\u1eefng ph\u00e1p tr\u01b0\u1edbc kia \u0111\u00e3 t\u1eebng nghe bi\u1ebft, ti\u1ebfp t\u1ee5c t\u00e1c \u00fd m\u00e0 t\u00e1c \u00fd. 05:55
\nT\u00e1c \u00fd bao g\u1ed3m ho\u1ea1t \u0111\u1ed9ng c\u1ee7a c\u1ea3 hai t\u00e1c \u00fd t\u00e2m s\u1edf v\u00e0 t\u00e2m th\u1ee9c
\n\u201c\u0110\u1ed1i v\u1edbi ph\u00e1p thi\u1ec7n x\u1ea3o t\u01b0 duy,\u201d \u201ct\u00e1c \u00fd t\u01b0 duy; v\u1edbi t\u00e2m c\u00f3 th\u1ec3 t\u01b0 duy, th\u00e2n t\u00e2m t\u01b0 duy v\u00e0 t\u00e1c \u00fd\u201d, n\u1ebfu nh\u01b0 ch\u1eef T\u00e2y T\u1ea1ng tr\u1ef1c ti\u1ebfp d\u1ecbch, th\u00ec l\u00e0 \u201c\u0110\u1ed1i v\u1edbi ph\u00e1p thi\u1ec7n x\u1ea3o t\u01b0 duy, v\u1edbi t\u00e2m c\u00f3 th\u1ec3 t\u01b0 duy, n\u1ed9i t\u00e2m ti\u1ebfp t\u1ee5c t\u00e1c \u00fd, m\u00e0 t\u00e1c \u00fd\u201d. \u1ede \u0111o\u1ea1n kinh v\u0103n n\u00e0y \u0111\u00e3 xu\u1ea5t hi\u1ec7n b\u1ed1n l\u1ea7n hai ch\u1eef g\u00ec? \u201cT\u01b0 duy\u201d. Ba t\u1eeb \u201ct\u01b0 duy\u201d \u1edf ph\u1ea7n cu\u1ed1i, T\u1ea1ng v\u0103n tr\u1ef1c ti\u1ebfp d\u1ecbch l\u00e0 \u201ct\u00e1c \u00fd\u201d. \u1ede trong kinh lu\u1eadn n\u00f3i v\u1ec1 t\u00e2m th\u1ee9c th\u00ec \u0111\u00e3 bao g\u1ed3m lu\u00f4n t\u00e2m v\u01b0\u01a1ng v\u00e0 t\u00e2m s\u1edf, \u1edf trong B\u00e1t Nh\u00e3 Kinh, \u0110\u1ea1i B\u1ea3o T\u00edch Kinh, c\u00f2n c\u00f3 trong \u0110\u1ea1i Th\u1eeba B\u1ed5n Sanh T\u00e2m \u0110\u1ecba Qu\u00e1n Kinh, v\u1eabn c\u00f2n n\u1eefa C\u00e2u X\u00e1 Lu\u1eadn, A T\u1ef3 \u0110\u1ea1t Ma T\u1eadp Lu\u1eadn, \u0110\u1ea1i Th\u1eeba Qu\u1ea3ng Ng\u0169 U\u1ea9n Lu\u1eadn v.v\u2026, c\u00f2n r\u1ea5t nhi\u1ec1u \u1edf trong kinh \u0111i\u1ec3n \u0111\u1ec1u tuy\u00ean thuy\u1ebft n\u1ed9i h\u00e0m c\u1ee7a t\u00e2m v\u01b0\u01a1ng v\u00e0 t\u00e2m s\u1edf. Ch\u01b0\u01a1ng th\u1ee9 7 \u1edf trong Tr\u1ea1i Th\u01b0\u01a1ng Nhi\u1ebfp Lo\u1ea1i H\u1ecdc c\u0169ng c\u00f3 m\u1ed9t c\u00e1i \u201cc\u1ea3nh v\u00e0 h\u1eefu c\u1ea3nh\u201d, \u0111\u00e3 gi\u1ea3i th\u00edch n\u1ed9i h\u00e0m t\u00e2m v\u01b0\u01a1ng v\u00e0 t\u00e2m s\u1edf. Trong t\u00e1c ph\u1ea9m m\u00e0 Ng\u00e0i Tr\u1ea1i Th\u01b0\u01a1ng \u0110\u1ea1i s\u01b0 \u0111\u00e3 vi\u1ebft v\u1ec1 t\u00e2m lo\u1ea1i h\u1ecdc n\u00f3i r\u1eb1ng: \u201cd\u1ef1a v\u00e0o t\u1ef1 l\u1ef1c c\u1ee7a th\u1ee9c \u0111\u1ec3 nh\u1eadn bi\u1ebft \u0111\u01b0\u1ee3c t\u1eebng c\u00e1i t\u1eebng c\u00e1i ch\u1ee7 y\u1ebfu c\u1ee7a t\u1ef1 c\u1ea3nh\u201d, \u0111\u00f3 l\u00e0 \u0111\u1ecbnh ngh\u0129a v\u1ec1 t\u00e2m, t\u00e2m v\u01b0\u01a1ng c\u00f3 th\u1ec3 ph\u00e2n th\u00e0nh s\u00e1u th\u1ee9c; vi\u1ebft r\u1eb1ng: \u201cc\u00f3 t\u00e2m th\u1ee9c c\u1ee7a ch\u00ednh m\u00ecnh ph\u1ee5 thu\u1ed9c v\u00e0o t\u00e2m\u201d, \u0111\u00f3 l\u00e0 \u0111\u1ecbnh ngh\u0129a v\u1ec1 t\u00e2m s\u1edf, t\u00e2m s\u1edf th\u00ec c\u00f3 th\u1ec3 ph\u00e2n th\u00e0nh 51 lo\u1ea1i t\u00e2m s\u1edf. 07:37
\nLi\u1ec7t k\u00ea s\u01a1 qua v\u1ec1 51 lo\u1ea1i t\u00e2m s\u1edf n\u00e0y l\u00e0: n\u0103m bi\u1ebfn h\u00e0nh, n\u0103m bi\u1ec7t c\u1ea3nh, s\u00e1u c\u0103n b\u1ea3n phi\u1ec1n n\u00e3o, hai m\u01b0\u01a1i lo\u1ea1i t\u00f9y phi\u1ec1n n\u00e3o, m\u01b0\u1eddi m\u1ed9t lo\u1ea1i thi\u1ec7n, b\u1ed1n lo\u1ea1i b\u1ea5t \u0111\u1ecbnh. V\u1eady n\u0103m bi\u1ebfn h\u00e0nh l\u00e0 g\u00ec th\u1ebf? \u0110\u00f3 l\u00e0 x\u00fac, t\u00e1c \u00fd, th\u1ecd, t\u01b0\u1edfng, t\u01b0, \u0111\u00f3 l\u00e0 n\u0103m t\u00e2m s\u1edf, t\u00e2m v\u01b0\u01a1ng c\u00f3 th\u1ec3 ph\u00e2n th\u00e0nh s\u00e1u th\u1ee9c, s\u00e1u th\u1ee9c \u0111\u1ec1u c\u00f3 th\u1ec3 c\u00f9ng v\u1edbi n\u0103m t\u00e2m s\u1edf n\u00e0y t\u01b0\u01a1ng \u1ee9ng, cho n\u00ean n\u0103m t\u00e2m s\u1edf n\u00e0y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 bi\u1ebfn h\u00e0nh. \u201cT\u00e1c \u00fd\u201d ch\u00ednh l\u00e0 thu\u1ed9c m\u1ed9t trong n\u0103m bi\u1ebfn h\u00e0nh t\u00e2m s\u1edf, l\u00e0 ch\u1ec9 v\u1ec1 m\u1ed9t t\u00e2m s\u1edf khi\u1ebfn t\u00e2m v\u01b0\u01a1ng c\u00f2n c\u00f3 nh\u1eefng t\u00e2m s\u1edf kh\u00e1c ch\u00fa \u00fd \u0111\u1ed1i c\u1ea3nh, n\u00f3i c\u00e1ch kh\u00e1c th\u00ec t\u00e2m v\u01b0\u01a1ng v\u00e0 nh\u1eefng t\u00e2m s\u1edf kh\u00e1c t\u1ea1i sao c\u00f3 th\u1ec3 ch\u00fa \u00fd \u0111\u1ed1i c\u1ea3nh v\u1eady? \u0110\u00f3 l\u00e0 v\u00ec s\u1ee9c m\u1ea1nh c\u1ee7a t\u00e1c \u00fd, s\u1ee9c m\u1ea1nh c\u1ee7a t\u00e1c \u00fd. Nh\u01b0ng \u201ct\u00e1c \u00fd\u201d \u1edf \u0111o\u1ea1n kinh v\u0103n trong Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, th\u00ec kh\u00f4ng ph\u1ea3i \u0111\u1eb7c bi\u1ec7t ch\u1ec9 v\u1ec1 t\u00e1c \u00fd c\u1ee7a t\u00e2m s\u1edf n\u00e0y, m\u00e0 l\u00e0 chung chung ch\u1ec9 v\u1ec1 ho\u1ea1t \u0111\u1ed9ng c\u1ee7a t\u00e2m th\u1ee9c. T\u00f4i nh\u1eafc l\u1ea1i l\u1ea7n n\u1eefa, l\u00e0 chung chung ch\u1ec9 v\u1ec1 ho\u1ea1t \u0111\u1ed9ng c\u1ee7a t\u00e2m th\u1ee9c. V\u1eady th\u00ec \u0111\u1ed9ng t\u00e1c c\u1ee7a t\u00e2m th\u1ee9c, ho\u1ea1t \u0111\u1ed9ng c\u1ee7a t\u00e2m th\u1ee9c, ch\u00ednh l\u00e0 bao g\u1ed3m an tr\u00fa, suy x\u00e9t, h\u1ed3i \u1ee9c, c\u00f2n c\u00f3 qu\u00e1n s\u00e1t l\u1ef1a ch\u1ecdn v.v…!. 08:55
\n\u0110\u1ea1t \u0111\u01b0\u1ee3c gi\u1edbi h\u1ea1n c\u1ee7a Xa-ma-tha: Th\u00e2n t\u00e2m khinh an
\n\u201cV\u1edbi ph\u01b0\u01a1ng ph\u00e1p \u0111\u00fang th\u00ec ch\u00fang c\u00f3 th\u1ec3 an tr\u00fa, sinh kh\u1edfi th\u00e2n khinh an v\u00e0 t\u00e2m khinh an, \u0111\u00f3 g\u1ecdi l\u00e0 Xa-ma-tha.\u201d Nh\u01b0 v\u1eady m\u00e0 an tr\u00fa, \u0111\u1ed3ng th\u1eddi nhi\u1ec1u l\u1ea7n trong s\u1ef1 t\u00e1c \u00fd m\u00e0 an tr\u00fa nh\u01b0 v\u1eady, cu\u1ed1i c\u00f9ng c\u00f3 th\u1ec3 sinh kh\u1edfi th\u00e2n khinh an v\u00e0 c\u00f2n c\u00f3 t\u00e2m khinh an n\u1eefa, \u0111\u00e3 sinh kh\u1edfi \u0111\u01b0\u1ee3c \u0111\u1ecbnh c\u1ee7a th\u00e2n khinh an v\u00e0 t\u00e2m khinh an, th\u00ec l\u00e0 Xa-ma-tha r\u1ed3i. \u0110\u00f3 ch\u00ednh l\u00e0 Xa-ma-tha m\u00e0 ch\u01b0 B\u1ed3 t\u00e1t kh\u1eafp n\u01a1i \u0111i t\u00ecm c\u1ea7u, \u0111o\u1ea1n kinh v\u0103n n\u00e0y trong Gi\u1ea3i Th\u00e2m M\u1eadt Kinh kh\u00f4ng ch\u1ec9 l\u00e0 \u0111\u00e3 khai th\u1ecb th\u1ec3 t\u00e1nh c\u1ee7a Xa-ma-tha, m\u00e0 \u0111\u00e3 khai th\u1ecb s\u1ef1 \u0111\u1ea1t \u0111\u01b0\u1ee3c gi\u1edbi h\u1ea1n c\u1ee7a Xa-ma-tha. Gi\u1edbi h\u1ea1n l\u00e0 g\u00ec? C\u00f2n nh\u1edb v\u1eeba r\u1ed3i \u0111\u00e3 n\u00f3i qua r\u1ed3i kh\u00f4ng? \u0110\u00fang r\u1ed3i! \u0110\u00f3 ch\u00ednh l\u00e0 ph\u1ea3i \u0111\u1ea1t \u0111\u01b0\u1ee3c th\u00e2n khinh an v\u00e0 t\u00e2m khinh an. N\u00ean sau khi \u0111\u1ea1t \u0111\u01b0\u1ee3c Xa-ma-tha th\u00ec v\u00f4 c\u00f9ng h\u1ea1nh ph\u00fac, b\u1edfi v\u00ec th\u00e2n c\u0169ng nh\u1eb9 nh\u00e0ng, t\u00e2m c\u0169ng nh\u1eb9 nh\u00e0ng. 10:08 00:00
\n\u0417\u0434\u0440\u0430\u0432\u0441\u0442\u0432\u0443\u0439\u0442\u0435! \u0412\u043d\u043e\u0432\u044c \u043d\u0430\u0441\u0442\u0430\u043b\u043e \u0432\u0440\u0435\u043c\u044f \u043d\u0430\u043c \u0432\u0441\u0435\u043c \u0432\u043c\u0435\u0441\u0442\u0435 \u0438\u0437\u0443\u0447\u0430\u0442\u044c \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb. \u0421\u0435\u0433\u043e\u0434\u043d\u044f \u043c\u044b \u043d\u0430\u0447\u043d\u0451\u043c \u0438\u0437\u0443\u0447\u0430\u0442\u044c \u0441\u0443\u0449\u043d\u043e\u0441\u0442\u044c \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438 \u0438 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u044f.\u00a0\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 338. \u0414\u0430\u0432\u0430\u0439\u0442\u0435 \u043f\u0440\u043e\u0447\u0438\u0442\u0430\u0435\u043c \u043f\u0435\u0440\u0432\u0443\u044e \u0441\u0442\u0440\u043e\u043a\u0443.\u00a0\u0417\u0434\u0435\u0441\u044c \u043d\u0430\u043f\u0438\u0441\u0430\u043d\u043e:\u00a000:36
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\n\u00ab3. [\u0421\u0443\u0449\u043d\u043e\u0441\u0442\u044c \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438 \u0438 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u044f]\u00bb. \u042d\u0442\u043e \u0442\u0440\u0435\u0442\u0438\u0439 \u0440\u0430\u0437\u0434\u0435\u043b, \u043e \u043f\u0440\u0438\u0440\u043e\u0434\u0435 \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438 \u0438 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u044f, \u0442\u043e \u0435\u0441\u0442\u044c \u043e\u0431 \u0438\u0445 \u0441\u0443\u0449\u043d\u043e\u0441\u0442\u0438. \u0421\u043d\u0430\u0447\u0430\u043b\u0430 \u0440\u0430\u0441\u0441\u043a\u0430\u0437\u044b\u0432\u0430\u0435\u0442\u0441\u044f \u043e \u043f\u0440\u0438\u0440\u043e\u0434\u0435 \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438. \u0414\u0430\u0432\u0430\u0439\u0442\u0435 \u043f\u043e\u0441\u043c\u043e\u0442\u0440\u0438\u043c, \u0447\u0442\u043e \u043d\u0430\u043f\u0438\u0441\u0430\u043d\u043e \u043e\u0431 \u044d\u0442\u043e\u043c \u0432 \u00abC\u0432\u044f\u0449\u0435\u043d\u043d\u043e\u0439 \u0441\u0443\u0442\u0440\u0435 \u0438\u0441\u0442\u043e\u043b\u043a\u043e\u0432\u0430\u043d\u0438\u044f \u0437\u0430\u043c\u044b\u0441\u043b\u0430\u00bb. \u041f\u0440\u043e\u0447\u0438\u0442\u0430\u0435\u043c:\u00a001:02
\n\u00ab\u0421\u0443\u0449\u043d\u043e\u0441\u0442\u044c \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438 \u043e\u043f\u0440\u0435\u0434\u0435\u043b\u0435\u043d\u0430 \u0432 \u00ab\u0418\u0441\u0442\u043e\u043b\u043a\u043e\u0432\u0430\u043d\u0438\u0438 \u0437\u0430\u043c\u044b\u0441\u043b\u0430\u00bb: \u0421\u0438\u0434\u044f \u0432 \u0443\u0435\u0434\u0438\u043d\u0435\u043d\u0438\u0438, \u043f\u043e\u043b\u043d\u043e\u0441\u0442\u044c\u044e \u043e\u0431\u0440\u0430\u0442\u0438\u0432\u00a0[\u043c\u044b\u0441\u043b\u044c] \u0432\u043d\u0443\u0442\u0440\u044c, \u043d\u0430\u043f\u0440\u0430\u0432\u043b\u044f\u044e\u0442 \u0432\u043d\u0438\u043c\u0430\u043d\u0438\u0435 \u0438\u043c\u0435\u043d\u043d\u043e \u043d\u0430 \u0442\u043e [\u043f\u043e\u043b\u043e\u0436\u0435\u043d\u0438\u0435] \u0414\u0445\u0430\u0440\u043c\u044b.\u00a0\u041f\u0440\u0438 \u044d\u0442\u043e\u043c \u0443\u043c \u043a\u043e\u043d\u0442\u0440\u043e\u043b\u0438\u0440\u0443\u0435\u0442 \u043d\u0435\u043f\u0440\u0435\u0440\u044b\u0432\u043d\u043e\u0441\u0442\u044c \u0443\u0441\u0442\u0430\u043d\u043e\u0432\u043a\u0438 \u043d\u0430\u043f\u0440\u0430\u0432\u043b\u0435\u043d\u043d\u043e\u0433\u043e \u0432\u043d\u0438\u043c\u0430\u043d\u0438\u044f.\u00a0\u0423 \u0442\u043e\u0433\u043e, \u043a\u0442\u043e \u0442\u0430\u043a\u0438\u043c \u043e\u0431\u0440\u0430\u0437\u043e\u043c \u043c\u043d\u043e\u0433\u043e\u043a\u0440\u0430\u0442\u043d\u043e \u0432\u0445\u043e\u0434\u0438\u0442 \u0432 [\u0441\u043e\u0437\u0435\u0440\u0446\u0430\u043d\u0438\u0435] \u0438 \u043f\u0440\u0435\u0431\u044b\u0432\u0430\u0435\u0442 \u0432 \u043d\u0451\u043c, \u043f\u043e\u044f\u0432\u043b\u044f\u0435\u0442\u0441\u044f \u0441\u043e\u0432\u0435\u0440\u0448\u0435\u043d\u043d\u0430\u044f \u043f\u043e\u0434\u0430\u0442\u043b\u0438\u0432\u043e\u0441\u0442\u044c \u0442\u0435\u043b\u0430 \u0438 \u0443\u043c\u0430,\u00a0\u0447\u0442\u043e \u043d\u0430\u0437\u044b\u0432\u0430\u0435\u0442\u0441\u044f \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u044c\u044e.\u00a0\u0418\u043c\u0435\u043d\u043d\u043e \u0442\u0430\u043a \u0431\u043e\u0434\u0445\u0438\u0441\u0430\u0442\u0442\u0432\u044b \u0441\u0442\u0440\u0435\u043c\u044f\u0442\u0441\u044f \u043a \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438.\u00bb[1] 01:38
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\n\u041a\u0430\u043a \u043c\u044b \u043c\u043e\u0436\u0435\u043c \u043f\u043e\u043d\u044f\u0442\u044c, \u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u043e \u043b\u0438 \u043d\u0430\u043f\u0440\u0430\u0432\u043b\u0435\u043d \u043d\u0430\u0448 \u0443\u043c, \u043a\u0430\u043a\u043e\u0435 \u044d\u0442\u043e \u0435\u0433\u043e \u0441\u043e\u0441\u0442\u043e\u044f\u043d\u0438\u0435? \u0414\u043e \u0442\u0435\u0445 \u043f\u043e\u0440, \u043f\u043e\u043a\u0430 \u043c\u044b \u0441\u0430\u043c\u0438 \u043d\u0435 \u0438\u0441\u043f\u044b\u0442\u0430\u0435\u043c \u044d\u0442\u043e \u043d\u0430 \u0441\u0432\u043e\u0451\u043c \u043e\u043f\u044b\u0442\u0435, \u043c\u044b \u043c\u043e\u0436\u0435\u043c \u0442\u043e\u043b\u044c\u043a\u043e \u043f\u043e\u043b\u044c\u0437\u043e\u0432\u0430\u0442\u044c\u0441\u044f\u00a0\u0441\u0440\u0430\u0432\u043d\u0435\u043d\u0438\u044f\u043c\u0438, \u0447\u0442\u043e\u0431\u044b \u043f\u043e\u043d\u044f\u0442\u044c. \u041a \u043f\u0440\u0438\u043c\u0435\u0440\u0443, \u0432\u044b \u0445\u043e\u0442\u0438\u0442\u0435 \u0441\u044b\u0433\u0440\u0430\u0442\u044c \u043c\u0435\u043b\u043e\u0434\u0438\u044e \u043d\u0430 \u043c\u0443\u0437\u044b\u043a\u0430\u043b\u044c\u043d\u043e\u043c \u0438\u043d\u0441\u0442\u0440\u0443\u043c\u0435\u043d\u0442\u0435. \u041f\u0443\u0441\u0442\u044c \u044d\u0442\u043e \u0431\u0443\u0434\u0435\u0442 \u0433\u0443\u0447\u0436\u044d\u043d. \u0415\u0433\u043e \u0441\u0442\u0440\u0443\u043d\u044b \u043d\u0435 \u0434\u043e\u043b\u0436\u043d\u044b \u0431\u044b\u0442\u044c \u0441\u043b\u0438\u0448\u043a\u043e\u043c \u043d\u0430\u0442\u044f\u043d\u0443\u0442\u044b \u0438\u043b\u0438 \u0441\u043b\u0438\u0448\u043a\u043e\u043c \u043e\u0441\u043b\u0430\u0431\u043b\u0435\u043d\u044b. \u041d\u0430 \u0438\u043d\u0441\u0442\u0440\u0443\u043c\u0435\u043d\u0442\u0435 \u043c\u043e\u0436\u043d\u043e \u0438\u0433\u0440\u0430\u0442\u044c, \u043a\u043e\u0433\u0434\u0430 \u0441\u0442\u0440\u0443\u043d\u044b \u043d\u0430\u0442\u044f\u043d\u0443\u0442\u044b \u0434\u043e\u043b\u0436\u043d\u044b\u043c \u043e\u0431\u0440\u0430\u0437\u043e\u043c.\u00a0\u041a\u0430\u043a \u043d\u0430\u0439\u0442\u0438 \u044d\u0442\u043e \u043f\u043e\u043b\u043e\u0436\u0435\u043d\u0438\u0435? \u0414\u043e\u043b\u0436\u0435\u043d \u0431\u044b\u0442\u044c \u0443\u0447\u0438\u0442\u0435\u043b\u044c,\u00a0\u043a\u043e\u0442\u043e\u0440\u044b\u0439 \u0440\u0430\u0441\u0441\u043a\u0430\u0436\u0435\u0442 \u0432\u0430\u043c \u043e \u0442\u043e\u043c, \u043a\u0430\u043a \u043c\u0435\u043d\u044f\u0442\u044c \u0437\u0432\u0443\u0447\u0430\u043d\u0438\u0435, \u0440\u0435\u0433\u0443\u043b\u0438\u0440\u0443\u044f \u043d\u0430\u0442\u044f\u0436\u0435\u043d\u0438\u0435 \u0441\u0442\u0440\u0443\u043d.\u00a0\u0414\u043e\u043b\u0436\u0435\u043d \u0431\u044b\u0442\u044c \u0433\u043b\u0443\u0431\u043e\u043a\u043e\u043c\u0443\u0434\u0440\u044b\u0439 \u0443\u0447\u0438\u0442\u0435\u043b\u044c, \u043a\u043e\u0442\u043e\u0440\u044b\u0439 \u043e\u0431\u0443\u0447\u0438\u0442\u044c \u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u043e\u043c\u0443 \u0441\u043f\u043e\u0441\u043e\u0431\u0443. \u00a004:42
\n\u0417\u0430\u0442\u0435\u043c, \u043d\u0435\u043f\u0440\u0435\u0440\u044b\u0432\u043d\u043e \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0443\u044f \u044d\u0442\u043e \u0441\u043e\u0441\u0442\u043e\u044f\u043d\u0438\u0435, \u0443\u0435\u0434\u0438\u043d\u0438\u0432\u0448\u0438\u0441\u044c \u0432 \u0442\u0438\u0445\u043e\u043c \u043c\u0435\u0441\u0442\u0435 \u0438 \u043d\u0430\u043f\u0440\u0430\u0432\u0438\u0432 \u043c\u044b\u0441\u043b\u044c \u0432\u043d\u0443\u0442\u0440\u044c, \u0447\u0442\u043e \u043c\u044b \u0434\u043e\u043b\u0436\u043d\u044b \u0441\u0434\u0435\u043b\u0430\u0442\u044c \u043f\u043e\u0442\u043e\u043c? \u0427\u0442\u043e \u043c\u044b \u0434\u043e\u043b\u0436\u043d\u044b \u0441\u0434\u0435\u043b\u0430\u0442\u044c? \u041d\u0430\u043f\u0440\u0430\u0432\u0438\u0442\u044c \u0432\u043d\u0438\u043c\u0430\u043d\u0438\u0435 \u0438\u043c\u0435\u043d\u043d\u043e \u043d\u0430 \u044d\u0442\u043e \u0443\u0447\u0435\u043d\u0438\u0435. \u041a\u0430\u043a\u043e\u0435 \u0438\u043c\u0435\u043d\u043d\u043e? \u0422\u043e \u0435\u0441\u0442\u044c, \u043d\u0430\u043f\u0440\u0430\u0432\u0438\u0442\u044c \u0432\u043d\u0438\u043c\u0430\u043d\u0438\u0435 \u043d\u0430 \u0443\u0447\u0435\u043d\u0438\u0435, \u043a\u043e\u0442\u043e\u0440\u043e\u0435 \u0432\u044b \u0441\u043b\u0443\u0448\u0430\u043b\u0438 \u0434\u043e \u044d\u0442\u043e\u0433\u043e.\u00a0\u0421\u043d\u0430\u0447\u0430\u043b\u0430 \u043e\u0431\u044f\u0437\u0430\u0442\u0435\u043b\u044c\u043d\u043e \u043d\u0443\u0436\u043d\u043e \u043f\u043e\u0441\u043b\u0443\u0448\u0430\u0442\u044c \u0443\u0447\u0435\u043d\u0438\u0435, \u0430 \u043f\u043e\u0442\u043e\u043c \u0440\u0430\u0437\u043c\u044b\u0448\u043b\u044f\u0442\u044c \u043d\u0430\u0434 \u043d\u0438\u043c,\u00a0\u00ab\u043f\u0440\u0435\u0431\u044b\u0432\u0430\u0442\u044c \u0432 \u0441\u043e\u0437\u0435\u0440\u0446\u0430\u043d\u0438\u0438\u00bb, \u0441\u0444\u043e\u043a\u0443\u0441\u0438\u0440\u043e\u0432\u0430\u0432\u0448\u0438\u0441\u044c \u043d\u0430 \u044d\u0442\u043e\u043c \u0443\u0447\u0435\u043d\u0438\u0438. \u00ab\u041f\u0440\u0438 \u044d\u0442\u043e\u043c \u0443\u043c \u043a\u043e\u043d\u0442\u0440\u043e\u043b\u0438\u0440\u0443\u0435\u0442 \u043d\u0435\u043f\u0440\u0435\u0440\u044b\u0432\u043d\u043e\u0441\u0442\u044c \u0443\u0441\u0442\u0430\u043d\u043e\u0432\u043a\u0438 \u043d\u0430\u043f\u0440\u0430\u0432\u043b\u0435\u043d\u043d\u043e\u0433\u043e \u0432\u043d\u0438\u043c\u0430\u043d\u0438\u044f.\u00bb \u0422\u043e \u0435\u0441\u0442\u044c, \u0441\u043e\u0437\u0435\u0440\u0446\u0430\u0435\u0442 \u0441\u043e\u0434\u0435\u0440\u0436\u0430\u043d\u0438\u0439 \u0443\u0447\u0435\u043d\u0438\u0439, \u0443\u0441\u043b\u044b\u0448\u0430\u043d\u043d\u044b\u0445 \u0434\u043e \u044d\u0442\u043e\u0433\u043e. \u0412\u043e \u0432\u0440\u0435\u043c\u044f \u0441\u043e\u0437\u0435\u0440\u0446\u0430\u043d\u0438\u044f \u043d\u0443\u0436\u043d\u043e \u043f\u0440\u043e\u0441\u043b\u0435\u0434\u0438\u0442\u044c, \u0447\u0442\u043e\u0431\u044b \u0443\u043c \u043d\u0435 \u043f\u043e\u0434\u0432\u0435\u0440\u0433\u0430\u043b\u0441\u044f \u0432\u043b\u0438\u044f\u043d\u0438\u044e\u00a0\u0432\u043e\u0437\u0431\u0443\u0436\u0434\u0451\u043d\u043d\u043e\u0441\u0442\u0438 \u0438 \u0432\u044f\u043b\u043e\u0441\u0442\u0438.\u00a0 \u041f\u043e\u0441\u043b\u0435 \u044d\u0442\u043e\u0433\u043e \u043d\u0430\u0448 \u0443\u043c \u0431\u0443\u0434\u0435\u0442 \u043d\u0430\u0445\u043e\u0434\u0438\u0442\u044c\u0441\u044f \u0432 \u0441\u043e\u0437\u0435\u0440\u0446\u0430\u043d\u0438\u0438, \u0441\u043e\u0441\u0440\u0435\u0434\u043e\u0442\u043e\u0447\u0438\u0432\u0448\u0438\u0441\u044c \u043d\u0430 \u0414\u0445\u0430\u0440\u043c\u0435, \u0443\u0441\u043b\u044b\u0448\u0430\u043d\u043d\u043e\u0439 \u043f\u0440\u0435\u0436\u0434\u0435, \u0438 \u0431\u0443\u0434\u0435\u0442 \u043d\u0435\u043f\u0440\u0435\u0440\u044b\u0432\u043d\u043e \u0435\u0451 \u0441\u043e\u0437\u0435\u0440\u0446\u0430\u0442\u044c.\u00a005:55
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