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00:00
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\n\u4fee\u5962\u6469\u4ed6\u7684\u6240\u7f18\u5883
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\n\u6240\u4ee5\u4e94\u8574\u3001\u5341\u4e8c\u5904\u3001\u5341\u516b\u754c\u7b49\u7b49\uff0c\u8fd9\u4e9b\u90fd\u662f\u4f5b\u7ecf\u4e3a\u6211\u4eec\u5f00\u793a\u7684\u5185\u6db5\uff0c\u5728\u4fee\u5962\u6469\u4ed6\u7684\u65f6\u5019\uff0c\u4ee5\u8fd9\u4e9b\u5185\u6db5\u4f5c\u4e3a\u6240\u7f18\u5883\u300204:01
\n\u4fee\u6210\u5962\u6469\u4ed6\u7684\u6807\u51c6
\n\u8bf4\uff1a\u201c\u7f18\u5f7c\u4e4b\u5fc3\u4e0d\u5411\u4f59\u6563\uff0c\u7531\u5ff5\u6b63\u77e5\u4e8e\u5f7c\u6240\u7f18\u76f8\u7eed\u7cfb\u5ff5\u201d\uff0c\u5c31\u662f\u7f18\u7740\u8fd9\u4e9b\u5185\u6db5\u7684\u5fc3\uff0c\u4e0d\u8981\u6563\u9038\u5230\u5176\u4ed6\u7684\u5730\u65b9\uff0c\u501f\u7531\u2500\u2500\u6ce8\u610f\u2500\u2500\u6b63\u5ff5\u3001\u6b63\u77e5\u6301\u7eed\u5730\u6295\u6ce8\u5728\u8fd9\u4e2a\u6240\u7f18\u4e0a\uff0c\u6301\u7eed\u5730\u6295\u6ce8\u5728\u8fd9\u4e2a\u6240\u7f18\u4e0a\u3002\u201c\u6545\u5fc3\u4e8e\u5883\u80fd\u4efb\u8fd0\u4f4f\uff0c\u82e5\u65f6\u751f\u8d77\u8eab\u5fc3\u8f7b\u5b89\u6240\u6709\u559c\u4e50\uff0c\u6b64\u4e09\u6469\u5730\u5373\u5962\u6469\u4ed6\u3002\u201d\u4e00\u65e6\u5185\u5fc3\u80fd\u4e8e\u6b64\u4efb\u8fd0\u5730\u5b89\u4f4f\u4e8e\u6240\u7f18\u4e0a\uff0c\u201c\u4efb\u8fd0\u201d\u662f\u4ec0\u4e48\u610f\u601d\uff1f\u5c31\u662f\u5b8c\u5168\u4e0d\u8d39\u529b\u6c14\uff0c\u81ea\u7136\u800c\u7136\u5730\u5c31\u80fd\u5b89\u4f4f\u4e8e\u6240\u7f18\uff0c\u975e\u5e38\u8f7b\u677e\u7684\uff01\u90a3\u4f60\u8bf4\u6211\u4eec\u73b0\u5728\u6700\u81ea\u7136\u7684\u4e00\u4e2a\u6563\u6b65\u662f\u4ec0\u4e48\uff1f\u5982\u679c\u6ca1\u6709\u751f\u4ec0\u4e48\u75c5\uff0c\u4e00\u4e2a\u5f88\u5065\u5eb7\u7684\u4eba\u6563\u6b65\u662f\u975e\u5e38\u8f7b\u677e\u7684\uff0c\u5c31\u5f80\u524d\u8fc8\u817f\uff0c\u4ed6\u8f7b\u677e\u5c31\u53ef\u4ee5\u4e86\u3002\u8bf4\u53ef\u80fd\u6bd4\u6563\u6b65\u8fd8\u8981\u8f7b\u677e\u5730\u5c31\u80fd\u591f\u5b89\u4f4f\u5728\u6240\u7f18\u4e0a\uff0c\u5b83\u4e0d\u662f\u7279\u522b\u8d39\u529b\u6c14\u5730\u53bb\u63a7\u5236\u8fd9\u4e2a\u5fc3\u3001\u4e00\u4f1a\u513f\u6c89\u3001\u4e00\u4f1a\u513f\u6563\uff0c\u5b83\u5df2\u7ecf\u5f88\u53d7\u9a6f\u670d\u4e86\uff0c\u88ab\u8c03\u4f0f\u3002\u88ab\u8c03\u4f0f\u4e4b\u540e\u5c31\u4f1a\u751f\u8d77\u8eab\u8f7b\u5b89\uff0c\u54c7\uff01\u5e94\u8be5\u662f\u6211\u4eec\u6ca1\u6709\u5c1d\u8fc7\u7684\u8eab\u4f53\u7684\u4e00\u79cd\u611f\u53d7\uff0c\u8eab\u8f7b\u5b89\u3002\u8f7b\u5b89\u662f\u4ec0\u4e48\u6ecb\u5473\uff1f\u53bb\u7ec3\u7ec3\u770b\uff01\u7136\u540e\u8fd8\u6709\u5fc3\u8f7b\u5b89\u2500\u2500\u6ce8\u610f\u2500\u2500\u7684\u559c\u4e50\uff0c\u6709\u8eab\u8f7b\u5b89\u4e0e\u5fc3\u8f7b\u5b89\u7684\u559c\u4e50\u8fd9\u4e2a\u65f6\u5019\uff0c\u90a3\u4e2a\u4e09\u6469\u5730\u5c31\u6210\u4e3a\u5962\u6469\u4ed6\u4e86\u300205:50
\n\u5f88\u663e\u7136\u8fd9\u4e2a\u8eab\u5fc3\u7684\u8f7b\u5b89\uff0c\u4e00\u5b9a\u4f1a\u4ece\u6211\u4eec\u6240\u95fb\u3001\u601d\u7684\u5341\u4e8c\u5206\u6559\u4e2d\u7684\u4e00\u4e2a\u5584\u6240\u7f18\u6240\u51fa\u751f\uff0c\u800c\u4e14\u7edd\u5bf9\u4e0d\u4f1a\u79bb\u5f00\u6b63\u77e5\u3001\u6b63\u5ff5\uff0c\u6240\u4ee5\u5b83\u662f\u4e00\u4e2a\u5bf9\u5fc3\u7684\u8bad\u7ec3\u3002\u7136\u540e\u8bad\u7ec3\u5230\u6211\u4eec\u7684\u5fc3\u80fd\u591f\u975e\u5e38\u81ea\u7531\u5730\u3001\u975e\u5e38\u8f7b\u677e\u5730\u5b89\u4f4f\u5728\u6240\u7f18\u4e0a\u7684\u65f6\u5019\uff0c\u5e76\u4e14\u6301\u7eed\u5730\u5b89\u4f4f\uff0c\u76f4\u5230\u751f\u8d77\u8eab\u8f7b\u5b89\u4e0e\u5fc3\u8f7b\u5b89\u7684\u65f6\u5019\uff0c\u90a3\u4e2a\u4e09\u6469\u5730\u5c31\u6210\u4e3a\u5962\u6469\u4ed6\u4e86\u3002\u6240\u4ee5\u8fd9\u662f\u5f88\u4ee4\u4eba\u671f\u5f85\u548c\u5411\u5f80\u7684\u4e00\u79cd\u4fee\u6301\uff0c\u5e0c\u671b\u6211\u4eec\u80fd\u591f\u79ef\u805a\u8d44\u7cae\uff0c\u80fd\u591f\u5b8c\u6210\u8fd9\u6837\u7684\u4e00\u4e2a\u4fee\u70bc\u3002\u63a5\u4e0b\u6765\u518d\u5f80\u4e0b\u770b\uff1a06:39
\n\u4e0d\u987b\u89c2\u5f85\u8bc1\u5f97\u7a7a\u6027\u5373\u80fd\u751f\u8d77\u5962\u6469\u4ed6
\n\u6b64\u7531\u5185\u6444\u5176\u5fc3\u4e0d\u6563\u6240\u7f18\u5373\u80fd\u751f\u8d77\uff0c\u4e0d\u8981\u901a\u8fbe\u8bf8\u6cd5\u771f\u5b9e\u300206:48
\n\u8fd9\u6837\u7684\u4e00\u4e2a\u5962\u6469\u4ed6\uff0c\u5c31\u662f\u8eab\u5fc3\u90fd\u8f7b\u5b89\u7684\u4e00\u4e2a\u5962\u6469\u4ed6\uff0c\u8981\u600e\u4e48\u6837\u751f\u8d77\u5462\uff1f\u662f\u4e0d\u662f\u4e00\u5b9a\u8981\u8bc1\u5f97\u7a7a\u6027\u624d\u80fd\u591f\u751f\u8d77\u8fd9\u6837\u7684\u5962\u6469\u4ed6\u5462\uff1f\u662f\u4e0d\u662f\uff1f\u5927\u5e08\u8bf4\u8fd9\u6837\u7684\u5962\u6469\u4ed6\uff0c\u201c\u5185\u6444\u5176\u5fc3\u4e0d\u6563\u6240\u7f18\u5373\u80fd\u751f\u8d77\u201d\uff0c\u5c31\u662f\u5411\u5185\u6267\u6301\u5185\u5fc3\uff0c\u4e0d\u4ece\u6240\u7f18\u4e0a\u6563\u6f2b\u5c31\u80fd\u591f\u751f\u8d77\u4e86\uff1b\u5e76\u4e0d\u89c2\u5f85\u4e8e\u8bc1\u609f\u8bf8\u6cd5\u7684\u771f\u5b9e\u4e49\uff0c\u5c31\u662f\u4e0d\u9700\u8981\u89c2\u5f85\u8bc1\u5f97\u8bf8\u6cd5\u4e0a\u7684\u7a7a\u6027\u3002\u6240\u4ee5\u5962\u6469\u4ed6\u4e3b\u8981\u662f\u4f9d\u9760\u6444\u5fc3\uff0c\u4e0d\u8981\u6563\u5230\u5176\u4ed6\u6240\u7f18\u4e0a\u5c31\u80fd\u5f15\u751f\u7684\u3002\u8bf4\u4e0d\u4e00\u5b9a\u5f97\u8bc1\u5f97\u7a7a\u6027\u624d\u80fd\u83b7\u5f97\u5962\u6469\u4ed6\uff0c\u5b83\u9760\u6444\u5fc3\u5c31\u53ef\u4ee5\u83b7\u5f97\uff0c\u6240\u4ee5\u8fd9\u5c31\u662f\u5962\u6469\u4ed6\u7684\u4f53\u6027\u300207:46
\n\u590d\u4e60\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u7684\u7ecf\u6587
\n\u90a3\u4e48\u6211\u4eec\u518d\u590d\u4e60\u4e00\u4e0b\u8fd9\u4e00\u6bb5\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u7684\u6587\u3002\u770b\uff1a07:52
\n\u5982\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u4e91\uff1a\u201c\u5373\u4e8e\u5982\u662f\u5584\u601d\u60df\u6cd5\uff0c\u72ec\u5904\u7a7a\u95f2\uff0c\u5185\u6b63\u5b89\u4f4f\uff0c\u4f5c\u610f\u601d\u60df\uff1b\u590d\u5373\u4e8e\u6b64\u80fd\u601d\u60df\u5fc3\uff0c\u5185\u5fc3\u76f8\u7eed\u4f5c\u610f\u601d\u60df\uff0c\u5982\u662f\u6b63\u884c\u591a\u5b89\u4f4f\u6545\uff0c\u8d77\u8eab\u8f7b\u5b89\u53ca\u5fc3\u8f7b\u5b89\uff0c\u662f\u540d\u5962\u6469\u4ed6\u3002\u5982\u662f\u662f\u4e3a\u83e9\u8428\u904d\u5bfb\u5962\u6469\u4ed6\u3002\u201d08:20
\n\u518d\u603b\u6444\u4e00\u4e0b\u5c31\u662f\uff0c\u4fee\u5962\u6469\u4ed6\u7684\u4eba\u4e00\u5b9a\u8981\u72ec\u5904\u5728\u50fb\u9759\u7684\u5730\u65b9\uff0c\u5411\u5185\u6b63\u786e\u5730\u5b89\u4f4f\uff0c\u5bf9\u4e8e\u90a3\u4e9b\u5584\u601d\u60df\u7684\u6cd5\u8fdb\u884c\u4f5c\u610f\u3002\u8fd9\u6837\u80fd\u4f5c\u610f\u7684\u5fc3\u4e0d\u8981\u53d7\u6c89\u548c\u6389\u7684\u5f71\u54cd\uff0c\u900f\u8fc7\u5411\u5185\u3001\u900f\u8fc7\u5411\u5185\u6301\u7eed\u5730\u4f5c\u610f\u800c\u4f5c\u610f\u3002\u5982\u6b64\u8da3\u5165\uff0c\u6ce8\u610f\uff01\u8da3\u5165\u4e0d\u662f\u8da3\u8fd9\u513f(\u5411\u5916)\uff0c\u662f\u8da3\u8fd9\u513f(\u5411\u5185)\u3002\u5e76\u4e14\u591a\u6b21\u5730\u5b89\u4f4f\uff0c\u5f53\u751f\u8d77\u8eab\u8f7b\u5b89\u4e0e\u5fc3\u8f7b\u5b89\u7684\u65f6\u5019\uff0c\u90a3\u4e2a\u4e09\u6469\u5730\u5c31\u662f\u5962\u6469\u4ed6\u4e86\uff0c\u8fd9\u5c31\u662f\u83e9\u8428\u904d\u5bfb\u4e09\u6469\u5730\u3002\u6709\u542c\u6e05\u695a\u5427\uff1f09:10
\n\u300a\u83e9\u63d0\u9053\u6b21\u7b2c\u5ee3\u8ad6\u300b\u539f\u6587\u6539\u8b6f\u53c3\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
4<\/p>\n
\u7531\u5ff5\u6b63\u77e5\uff0c\u4ee4\u80fd\u7f18\u5fc3\u4e8e\u6240\u7f18\u5883\u76f8\u7eed\u5b89\u4f4f\u800c\u4e0d\u6563\u4e71<\/p>\n
\u7f18\u5f7c\u4e4b\u5fc3\u4e0d\u5411\u4f59\u6563\uff0c\u7531\u5ff5\u6b63\u77e5\u4e8e\u5f7c\u6240\u7f18\u76f8\u7eed\u7cfb\u5ff5<\/p>\n
\u4eca\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n
00:00Hello, everyone! It’s time for us to study the Great Treatise together again. Have you been well this week? Today, we will keep learning about serenity and insight. Please turn to the Great Treatise, volume 3, page 16, line 3. Last time, we learned what the Sutra Unravelling the Intended Meaning says about the nature, or essential characteristics, of serenity. The sutra passage explains what the nature of serenity is. After Master Tsong-kha-pa cites this passage, he then explains what it means. Let’s continue reading the next part of the Great Treatise. 00:54 Appropriate Objects of Meditation for Practicing Serenity This means that you take as an observed object any topic in the twelve branches of scripture of which you have a sure understanding, such as the five aggregates and so forth. With undistracted mindfulness and vigilance, focus your attention on this object and fix it to the object continuously, so that your mind stabilizes of its own accord on the object of meditation. When you produce the delight and bliss of physical and mental pliancy, then your state of meditative concentration becomes serenity.This passage in the Sutra Unravelling the Intended Meaning means: When we have gained a sure understanding of a topic within the twelve branches of scripture\u2026. What are the twelve branches of scripture? The twelve branches include: general discourse, corresponding verse, prophecies, hymns and praises, voluntary teachings, pragmatic narratives, parables, thus-was-said, birth-stories, extensive discourse, marvels, and expositions.[2] These are the twelve branches of scripture. These twelve branches comprise one way of classifying Buddhist scripture. If we classify these four\u2014pragmatic narratives, parables, thus-was-said, and birth-stories\u2014together as one branch, then the twelve branches can also be classified into the “nine branches of scripture.” The nine branches can in turn be classified within the “three scriptural collections.”[3] The three trainings[4] are the subject of the twelve branches of scripture; in other words, the three scriptural collections. 02:20 So, the sutra is referring to the topics which we have ascertained through learning and reflection within the twelve branches of scripture, “such as the five aggregates and so forth”\u2014any topic at all in the scriptural teachings. We take such a topic as our object of observation. The twelve branches of scripture teach “the five aggregates and so forth.” Here, there is the phrase “and so forth.” This “and so forth” encompasses the “12 spheres,” “18 elements,” and so on. The five aggregates are form, feeling, discrimination, compositional factor, and consciousness. They comprise all impermanent phenomena. The 12 spheres are the spheres of visible form, sound, smell, taste, tangible object, and phenomenon; and the spheres of the eye, ear, nose, tongue, body, and mind. The 18 elements include visible form element, sound element, smell element, taste element, tangible object element, and phenomenon element\u2014the six elements of apprehended objects; and the eye element, ear element, nose element, tongue element, body element, and mind element\u2014the six elements of the sensory powers; and then, the eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, and mental consciousness element\u2014six elements of consciousness which depend on the sense powers. So, how many together? Three times six makes 18, 18 elements. The 12 spheres and 18 elements comprise all phenomena\u2014everything that exists. 03:43 Therefore, the five aggregates, 12 spheres, 18 elements, and so on, all these topics are taught in the Buddha’s scriptures. When we practice serenity, we use these contents as observed objects.[5] 04:01 What Qualifies as Serenity The treatise says, With undistracted mindfulness and vigilance, you focus your attention on this object[6] and fix it to the object continuously.This means the mind which is directed to those contents should be kept from wandering elsewhere. And then, “with\u2026”\u2014note this\u2014”with undistracted mindfulness and vigilance,” this attention is “fix[ed] to the object continuously”\u2014fixed to the object continuously,so that your mind stabilizes of its own accord on the object of meditation. When you produce the delight and bliss of physical and mental pliancy, then your state of meditative concentration becomes serenity.It says once the mind can stabilize “of its own accord” on the object of meditation\u2014What does “of its own accord” mean? It means this action has become completely effortless, and the mind just settles on the object naturally, in a state of great ease. Imagine a most relaxed activity, like a leisurely walk; what is it like? For someone who is not sick, who is in good health, taking a stroll is a very easy activity\u2014Just step forward, very easy. Here, it says compared to that, resting the mind on an object can be even easier. There is no more struggling to restrain the mind as it swings between laxity and excitement. Rather, the mind has become very tame. It has been tamed. When the mind is tamed, there will be physical pliancy…. Oh! It is probably a delightful feeling that we have never experienced before\u2014physical pliancy. What does this pliancy feel like? Practice it and see! Then, there is also mental pliancy\u2014Hear this!\u2014and the “delight and bliss” that these two bring. When one produces the delight and bliss of physical and mental pliancy, such a state of concentration becomes serenity. 05:50 It is very clear that to give rise to this physical and mental pliancy, we must have an appropriate virtuous object of meditation\u2014something we have studied and contemplated within the twelve branches of scripture. Also, it cannot be achieved without mindfulness and vigilance. So, this is a training for the mind. When our mind has been trained so that it can very freely and easily focus on an object, and when we continue to focus until physical and mental pliancy arise, then this concentration will become serenity. Therefore, this is a practice that is much worth our eager anticipation and aspiration. I hope we can accumulate the merits and preparations so that we can bring this practice to realization. 06:35 Serenity Does Not Require the Realization of Emptiness Next, we will continue along the text. It says,This comes about through just sustaining your attention inwardly, without distraction from the object of meditation; it is not contingent upon understanding the reality of phenomena.For this state of serenity, which has pliancy for both the body and mind, how is it produced? Is it necessary to realize emptiness before one can give rise to such a state of serenity? Is it? Master Tsong-kha-pa says that this serenity “comes about through just sustaining your attention inwardly, without distraction from the object of meditation.” This means holding our focus inwardly\u2014focusing our mind\u2014and keeping it from distraction to wrong objects. This is enough to produce serenity. It does not depend on whether we have realized the reality of phenomena. In other words, it does not require us to realize the emptiness of phenomena.[7] Therefore, for serenity to arise, it mainly requires us to sustain our focus inwardly, and not be distracted by other objects. Just this is enough. It says we do not have to realize emptiness before we can attain serenity. Just sustaining our attention inwardly is enough to produce it. So, this is the nature of serenity. 07:46 Revisiting the Sutra Unravelling the Intended Meaning Now, let us review the passage from the Sutra Unravelling the Intended Meaning. Let’s read it: [I]t 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.So now, to summarize once again, one who practices serenity must dwell in solitude, in a quiet and undisturbed place, and properly focus one’s mind inward, placing one’s attention on topics that one has reflected carefully on. This attentive mind should not be affected by laxity and excitement. In this way, one mentally attends inward\u2014inward\u2014and continues to engage one’s attention. While engaging this way\u2014Look! It’s not this way, but this way[8]\u2014one focuses one’s mind many times. When this gives rise to physical and mental pliancy, such concentration becomes serenity. This comprises a bodhisattva’s thorough pursuit of serenity. Is this part clear? 09:10 [1] Here, parts near the beginning and at the end of this section are written differently from what is in the English Great Treatise text. In case this makes it more difficult to locate the section in the book, it begins on line 3 of page 16, and continues down to the end of the paragraph. This section directly follows and comments on the scriptural quotation studied in the previous teaching.In the book, the text reads:This means that you take as an object of meditation any appropriate object, such as the five aggregates, having determined that it is a topic in the twelve branches of scripture. With undistracted mindfulness and vigilance, you focus your attention on this object and fix it to the object continuously, so that your mind stabilizes of its own accord on the object of meditation. When you produce the delight and bliss of physical and mental pliancy, then your state of meditative concentration becomes serenity. This comes about through just sustaining your attention inwardly, without distraction from the object of meditation; it is not contingent upon understanding the reality of the thing.The parts which are written differently here are bolded. Here, these parts are expressed differently either to show an alternative interpretation of a technical expression, or based on the explanations in this teaching.In particular: 1. The use of “observed object” (originally “object of meditation”) is due to a usual technical difference between “object of meditation” and “observed object.” Please refer to note #5 below for further information. 2. With regards to the longer expression immediately after “observed object,” its meaning is further clarified in the teaching. 3. With regards to “phenomena” or “the thing” at the end of the paragraph, please refer to note #7 below for further information. [2] The specific names of the 12 branches of scripture can be seen presented in different ways. Also see note #10 in volume 3 of the Great Treatise for more information. [3] “The three scriptural collections” together comprise the Buddhist canon, also called the “Tripitaka.” There is a statement in the Great Treatise commenting on the three scriptural collections as well as the three trainings: In general, the three precious scriptural collections include all of the scriptural teachings of the Conqueror. Thus, the three precious trainings must also include the teachings as they are realized. (Vol. I, p. 38)The three scriptural collections comprise Sutra (i.e. scripture, the Buddha’s teachings), Vinaya (i.e. discipline, precepts), and Abhidharma (i.e. treatise, commentary). Note #21 in volume 1 of the Great Treatise refers to the three as discourses (mdo sde, sutra), discipline (‘dul ba, vinaya), and knowledge (mngon pa, abhidharma) (p. 379). [4] i.e. Ethical discipline, concentration, and wisdom. Also refer to Note #22 in volume 1 of the Great Treatise (p. 379). [5] A note on “observed object” (or “object of observation”) and “object of meditation”: In the Great Treatise excerpt cited above, what originally is “object of meditation” is herein written as “observed object,” because “object of meditation” (Tib. [often appears in the treatise as]: \u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b; dmigs pa) and “observed object” (Tib: \u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f61\u0f74\u0f63; dmigs yul) are technically different terms. In this particular instance, the latter (“observed object”) is the word that appears in the Tibetan text. However, this is the only time that this Tibetan word appears in the paragraph. In later parts of the paragraph where “object” and “object of meditation” are seen in English (each twice in the paragraph), they correspond to the other Tibetan word (\u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b; dmigs pa). To roughly illustrate how the two terms differ in usual technical usage: for example, if a mind meditates on the idea that “things are impermanent,” then its objects of meditation include (but are not limited to) both (1) its observed object, which is “things;” and (2) the object of its mode of apprehension: which is “that things are impermanent” (or, “things being impermanent”). In the current context, it is not explicitly explained whether the words “observed object” refers strictly to “observed object” in the technical sense, or more broadly to “object” or “object of meditation” in general, so the more technical rendition is provided here along with the above information for reference. Here in particular, whether one interprets the Tibetan word strictly as “observed object” or more broadly as “object of meditation” does not ultimately affect what one can use as an object for practicing serenity, because, if one is able to use any phenomenon at all as an “object of meditation” in general, then one must also be able to use any phenomenon as an “observed object,” and vice versa. This may be why the English Great Treatise renders the word as “object of meditation” despite the technical subtleties, as it makes for fewer and more consistent jargons and may be easier for the general reader. In the meantime, interpreting this word one way or the other may have some influence on how one understands the serenity meditation process. [6] The Tibetan expression for “attention on this object” is a noun-phrase (\u0f51\u0f7a\u0f0b\u0f63\u0f0b\u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f7a; de la dmigs ba’i sems de) which literally means “that mind which observes that [object].” The corresponding expression in the Chinese translation is akin to “the mind which observes that [object].” In the next sentence in the teaching, “the mind that is directed to the object” and “this attention” both refer back to this. [7] A note on the word “phenomenon” (or “phenomena”): In the English Great Treatise text, the quoted paragraph closes with the words “the thing” instead of “phenomena.” In the Chinese text, the corresponding word is “phenomena” (\u8af8\u6cd5; zhu[1] fa[3]). The Tibetan word here (\u0f51\u0f44\u0f7c\u0f66\u0f0b\u0f54\u0f7c; dngos po) is often translated into such terms as “thing,” “concrete thing,” or “functioning thing.” In technical terms, “thing” is equivalent in scope to “impermanent,” so every “thing,” in this sense, is impermanent. Meanwhile, in more general usage, words like “thing” and “everything” can have broader ranges of meaning, often encompassing all phenomena. Aside from Tibetan and English, a Sanskrit word for “thing” also has a second meaning of “phenomenon.” This is commented upon in the writings of many historical Buddhist scholars as a topic of clarification, since many Buddhist texts were first translated from Sanskirt. Interpreted literally, the Tibetan word for “thing” (\u0f51\u0f44\u0f7c\u0f66\u0f0b\u0f54\u0f7c; dngos po) can mean “something real.” The technical Chinese word for “thing” (\u5be6\u4e8b; shi[2] shi[4]) can mean “something real” or “real event.” [8] \u00a0In the teaching, “it’s not this way” is said with a hand pointing away from the heart; “but this way” is said with the same hand turned toward the heart. 00:00\uc548\ub155\ud558\uc138\uc694. \ub610 \ud568\uaed8 “\ub78c\ub9bc”\uc744 \ubc30\uc6b0\ub294 \uc2dc\uac04\uc785\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \uc774\ubc88 \uc8fc \uc798 \ubcf4\ub0b4\uc168\ub098\uc694? \uc624\ub298 \uacc4\uc18d \uc9c0\uad00\uc744 \ubc30\uc6b0\uaca0\uc2b5\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \u300e\ub78c\ub9bc\u300f616\ud398\uc774\uc9c0 \uc544\ud649\ubc88\uc9f8 \uc904\uc744 \ubcf4\uc138\uc694. \uc800\ubc88 \uc2dc\uac04 \ud568\uaed8 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc5d0\uc11c \uc0ac\ub9c8\ud0c0\uc758 \uc790\uc131 \uc989 \uccb4\uc131(\u9ad4\u6027)\uc744 \uc124\uba85\ud55c \uac83\uc744 \ubc30\uc6e0\uc2b5\ub2c8\ub2e4. \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc5d0\uc11c \uc0ac\ub9c8\ud0c0\uc758 \uccb4\uc131\uc744 \uc124\uba85\ud558\uc600\uace0 \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc744 \uc778\uc6a9\ud558\uace0 \ub098\uc11c \uacbd\ubb38\uc744 \ud574\uc11d\ud588\uc2b5\ub2c8\ub2e4. \uadf8\ub7fc \uc774\uc5b4\uc11c \u300e\ub78c\ub9bc\u300f\uc758 \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. 00:54 \uc0ac\ub9c8\ud0c0\ub97c \ub2e6\uc744 \ub54c\uc758 \uc18c\uc5f0\uacbd “\uc774 \ub73b\uc740 \uc2ed\uc774\ubd84\uad50(\u5341\u4e8c\u5206\u6559)\uc5d0 \uc815\ud574\ub97c \uc5bb\uc740 \ub73b-\uc628(\u860a) \ub4f1\uc758 \ub73b \uc911 \uc5b4\ub290 \uac83\uc774\ub4e0 \uc18c\uc5f0\uacbd\uc73c\ub85c \ud574\uc11c \uac70\uae30\uc5d0 \uc5f0(\u7de3)\ud55c \ub9c8\uc74c\uc744 \ub2e4\ub978 \uacf3\uc73c\ub85c \ud750\ud2b8\ub9ac\uc9c0 \uc54a\uc558\uace0. \uc815\uc9c0(\u6b63\u77e5)\uc815\ub150(\u6b63\u5ff5)\uc73c\ub85c\uc368 \ub04a\uc784\uc5c6\uc774 \uc5f0\ud55c \uacf3\uc5d0 \ub450\uc5b4\uc11c, \ub9c8\uc74c\uc774 \uc5f0\ud55c \uacf3\uc5d0 \uc784\uc6b4(\u4efb\u904b)\uc801\uc73c\ub85c \uba38\ubb34\ub984\uc73c\ub85c \ubab8\uacfc \ub9c8\uc74c\uc5d0 \uacbd\uc548\uc758 \uae30\uc068\uc774 \uc77c\uc5b4\ub0a0 \ub54c \uc774 \uc0bc\ub9e4\uac00 \uace7 \uc9c0\uac00 \ub41c\ub2e4.”\u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \uc774 \uacbd\ubb38\uc758 \ub0b4\uc6a9\uc740. \uc2ed\uc774\ubd84\uad50(\u5341\u4e8c\u5206\u6559)\uc758 \uc758\ub9ac(\u7fa9\u7406)\uc5d0 \ub300\ud55c \uc815\ud574(\u5b9a\u89e3)… “\uc2ed\uc774\ubd84\uad50”\ub780 \ubb34\uc5c7\uc778\uac00? \uc2ed\uc774\ubd84\uad50\ub294 \uacc4\uacbd(\u5951\u7d93), \uc751\uc1a1(\u61c9\u980c), \uae30\ubcc4(\u8a18\u5225), \ud48d\uc1a1(\u8af7\u980c), \uc790\uc124(\u81ea\u8aaa), \uc778\uc5f0(\u56e0\u7de3), \ube44\uc720(\u8b6c\u55bb), \ubcf8\uc0ac(\u672c\u4e8b), \ubcf8\uc0dd(\u672c\u751f), \ubc29\uad11(\u65b9\u5ee3), \ud76c\ubc95(\u5e0c\u6cd5), \ub17c\uc758(\u8ad6\u8b70) \uc774\ub807\uac8c \uc2ed\uc774\ubd84\uad50\uc785\ub2c8\ub2e4. \uc2ed\uc774\ubd84\uad50\ub294 \uacbd\uc804\uc758 \ubd84\ub958 \ubc29\ubc95\uc911\uc5d0 \ud558\ub098\uc785\ub2c8\ub2e4. \ub9cc\uc57d \uadf8 \uc911\uc758 \uc778\uc5f0, \ube44\uc720, \ubcf8\uc0ac, \ubcf8\uc0dd \ub124\uac00\uc9c0\ub97c \ud569\uce58\uba74. \uc2ed\uc774\ubd84\uad50\ub294 \uad6c\ubd84\uad50(\u4e5d\u5206\u6559)\ub85c \ucd1d\uad04\ud560 \uc218\ub3c4 \uc788\uc2b5\ub2c8\ub2e4. \uad6c\ubd84\uad50\ub294 \ub2e4\uc2dc \uc0bc\uc7a5(\u4e09\u85cf)\uc73c\ub85c \ucd1d\uad04\ud560 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uc0bc\uc7a5\uc5d0 \ucd1d\uad04\ub429\ub2c8\ub2e4. \uc0bc\ud559 \uc5ed\uc2dc \uc2ed\uc774\ubd84\uad50\uac00 \uc124\uba85\ud558\ub294 \ub300\uc0c1\uc774\uba70 \ub610\ud55c \uc0bc\uc7a5\uc774 \uc124\uba85\ud558\ub294 \ub300\uc0c1\uc774\uae30\ub3c4 \ud569\ub2c8\ub2e4. 02:20 \uc804\uc5d0 \uc6b0\ub9ac\uac00 \ubb38(\u805e), \uc0ac(\u601d)\ub85c \uc815\ud61c\ub97c \uc5bb\uc740 \uc2ed\uc774\ubd84\uad50 \uc758 \uad50\ub9ac\ub294 \uc624\uc628(\u4e94\u860a) \ub4f1\uc758 \ub0b4\uc6a9\uc744 \ub9d0\ud569\ub2c8\ub2e4. \uc774 \ub0b4\uc6a9\uc744 \uc18c\uc5f0\uacbd(\u6240\u7de3\u5883)\uc73c\ub85c \uc0bc\ub294 \uac83\uc785\ub2c8\ub2e4. \uc2ed\uc774\ubd84\uad50\ub294 \uc624\uc628 \ub4f1\uc758 \ub0b4\uc6a9\uc744 \uac1c\uc2dc(\u958b\u793a)\ud55c \uac83\uc785\ub2c8\ub2e4. \uc5ec\uae30 “\ub4f1(\u7b49)”\uc774\ub780 \uae00\uc790\ub294 \uc2ed\uc774\ucc98(\u5341\u4e8c\u8655), \uc2ed\ud314\uacc4(\u5341\u516b\u754c) \ub4f1\ub4f1\uc744 \ud3ec\ud568\ud558\uace0 \uc788\uc2b5\ub2c8\ub2e4. \uc624\uc628\uc740 \uc0c9(\u8272), \uc218(\u53d7), \uc0c1(\u60f3), \ud589(\u884c), \uc2dd(\u8b58)\uc628\uc785\ub2c8\ub2e4. \ubaa8\ub4e0 \ubb34\uc0c1\ubc95(\u7121\u5e38\u6cd5)\uc744 \ud3ec\ud568\ud569\ub2c8\ub2e4. \uc2ed\uc774\ucc98\ub294 \uc0c9(\u8272), \uc131(\u8072), \ud5a5(\u9999), \ubbf8(\u5473), \ucd09(\u89f8), \ubc95(\u6cd5)\ucc98\uc640 \uc548(\u773c), \uc774(\u8033), \ube44(\u9f3b), \uc124(\u820c), \uc2e0(\u8eab), \uc758(\u610f)\ucc98\uc785\ub2c8\ub2e4. \uc2ed\ud314\uacc4\ub294 \uc0c9\uacc4(\u8272\u754c), \uc131\uacc4(\u8072\u754c), \ud5a5\uacc4(\u9999\u754c), \ubbf8\uacc4(\u5473\u754c), \ucd09\uacc4(\u89f8\u754c). \ubc95\uacc4(\u6cd5\u754c), \uc774\ub4e4\uc740 \uc18c\ucde8(\u6240\u53d6)\uc758 \uc721\uacc4\uc774\uba70. \uc548\uacc4(\u773c\u754c), \uc774\uacc4(\u8033\u754c), \ube44\uacc4(\u9f3b\u754c), \uc124\uacc4(\u820c\u754c), \uc2e0\uacc4(\u8eab\u754c), \uc758\uacc4(\u610f\u754c). \uc774\ub4e4\uc740 \uc18c\uc758\uadfc(\u6240\u4f9d\u6839)\uc758 \uc721\uacc4\uc785\ub2c8\ub2e4. \uc548\uc2dd\uacc4(\u773c\u8b58\u754c), \uc774\uc2dd\uacc4(\u8033\u8b58\u754c), \ube44\uc2dd\uacc4(\u9f3b\u8b58\u754c), \uc124\uc2dd\uacc4(\u820c\u8b58\u754c), \uc2e0\uc2dd\uacc4(\u8eab\u8b58\u754c)\uc640 \uc758\uc2dd\uacc4(\u610f\u8b58\u754c). \uc774\uac83\ub4e4\uc740 \ub2a5\uc758\uc2dd(\u80fd\u4f9d\u8b58)\uc758 \uc721\uacc4\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc774\uac83\ub4e4\uc744 \ud569\ud558\uba74 \uc0bc\uc721\uc740 \uc2ed\ud314. \uc2ed\ud314\uacc4\uc785\ub2c8\ub2e4. \uc2ed\uc774\ucc98\uc640 \uc2ed\ud314\uacc4\ub294 \ubaa8\ub4e0 \ubc95\uc744 \ub2e4 \ud3ec\ud568\ud569\ub2c8\ub2e4. \ubaa8\ub4e0 \ubc95\uc744\uc694. 03:43 \uadf8\ub7ec\ubbc0\ub85c \uc624\uc628, \uc2ed\uc774\ucc98, \uc2ed\ud314\uacc4 \ub4f1\ub4f1. \uc774\uac83\ub4e4\uc740 \ub2e4 \ubd88\uacbd\uc5d0\uc11c \uac1c\uc2dc\ud55c \ub0b4\uc6a9\uc785\ub2c8\ub2e4. \uc0ac\ub9c8\ud0c0\ub97c \ub2e6\uc744 \ub54c \uc774 \ub0b4\uc6a9\ub4e4\uc744 \uc18c\uc5f0\uacbd\uc73c\ub85c \uc0bc\uc740 \uac83\uc785\ub2c8\ub2e4. 04:01 \uc0ac\ub9c8\ud0c0\ub97c \uc131\ucde8\ud55c \uae30\uc900 “\uac70\uae30\uc5d0 \uc5f0\ud55c \ub9c8\uc74c\uc744 \ub2e4\ub978 \uacf3\uc73c\ub85c \ud750\ud2b8\ub7ec\uc9c0\uc9c0 \uc54a\uace0, \uc815\uc9c0\uc815\ub150\uc73c\ub85c\uc368 \ub04a\uc784\uc5c6\uc774 \uc5f0\ud55c \uacf3\uc5d0 \ub450\uc5b4\uc11c” \uc989 \uc774 \ub0b4\uc6a9\ub4e4\uc744 \uc5f0(\u7de3)\ud558\uace0 \uc788\ub294 \ub9c8\uc74c\uc774 \ub2e4\ub978 \uacf3\uc73c\ub85c \ud750\ud2b8\ub9ac\uc9c0 \uc54a\uc740 \uac83\uc785\ub2c8\ub2e4. \uc8fc\uc758! \uc815\ub150(\u6b63\u5ff5)\uacfc \uc815\uc9c0(\u6b63\u77e5)\ub85c\uc11c \ub04a\uc784\uc5c6\uc774 \uc18c\uc5f0\uc5d0 \uc9d1\uc911\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uafb8\uc900\ud788 \uc18c\uc5f0\uc5d0 \uc9d1\uc911\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. “\ub9c8\uc74c\uc774 \uc5f0\ud55c \uacf3\uc5d0 \uc784\uc6b4(\u4efb\u904b)\uc801\uc73c\ub85c \uba38\ubb34\ub984\uc73c\ub85c \ubab8\uacfc \ub9c8\uc74c\uc5d0 \uacbd\uc548\uc758 \uae30\uc068\uc774 \uc77c\uc5b4\ub0a0 \ub54c \uc774 \uc0bc\ub9e4\uac00 \uace7 \uc9c0\uac00 \ub41c\ub2e4.” \ub9c8\uc74c\uc774 \uc784\uc6b4(\u4efb\u904b)\uc801\uc73c\ub85c \uc18c\uc5f0\uc5d0 \uc548\uc8fc(\u5b89\u4f4f)\ud560 \uc218 \uc788\uc73c\uba74. “\uc784\uc6b4”\uc774\ub780 \ubb34\uc2a8 \ub73b\uc774\ub0d0? \ud798\ub4e4\uc77c \ud544\uc694 \uc5c6\uc774 \uc790\uc5f0\uc801\uc73c\ub85c \uc18c\uc5f0\uc5d0 \uc548\uc8fc\ud560 \uc218 \uc788\ub294\uac83\uc785\ub2c8\ub2e4. \uc544\uc8fc \uc27d\uac8c! \uadf8\ub7fc \uc9c0\uae08 \uc6b0\ub9ac\uc5d0\uac8c \uc81c\uc77c \uc790\uc5f0\uc2a4\ub7ec\uc6b4 \uc0b0\ucc45\uc740 \uc5b4\ub5a4 \uc0c1\ud0dc\uc785\ub2c8\uae4c? \ub9cc\uc57d \ubcd1\uc774 \uc5c6\uace0 \uac74\uac15\ud55c \uc0ac\ub78c\uc774\ub77c\uba74 \uc0b0\ucc45\uc740 \ub9e4\uc6b0 \uc26c\uc6b4 \uc77c\uc774\uc9c0\uc694. \uadf8\ub0e5 \uac77\uae30\ub9cc \ud558\uba74 \ub429\ub2c8\ub2e4. \uc27d\uac8c \ud560 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uc774\ub7f0 \uc0b0\ucc45\ubcf4\ub2e4 \ub354\uc6b1 \uc27d\uac8c \uc18c\uc5f0\uc5d0 \uc548\uc8fc\ud560 \uc218 \uc788\uc2b5\uc785\ub2c8\ub2e4. \ub9c8\uc74c\uc744 \ud798\ub4e4\uc5ec \uc870\uc885\ud560 \ud544\uc694 \uc5c6\uc2b5\ub2c8\ub2e4. \uae08\ubc29 \uce68(\u6c89)\ud588\ub2e4\uac00 \uae08\ubc29 \ud769\uc5b4\uc84c\ub2e4\uac00 \uadf8\ub7ec\uc9c0 \uc54a\uc2b5\ub2c8\ub2e4. \uc774\ubbf8 \uc798 \ud6c8\ub828 \ub418\uc5b4 \uc21c\uc885\ud558\uace0 \uc870\ubcf5(\u8abf\u4f0f)\ub418\uc5c8\uc2b5\ub2c8\ub2e4. \uc870\ubcf5\ub418\uace0 \ub098\uba74 \ubab8\uc758 \uacbd\uc548(\u8f15\u5b89)\uc774 \uc77c\uc5b4\ub0a9\ub2c8\ub2e4. \uc640! \uc6b0\ub9ac\uac00 \uacbd\ud5d8\ud574 \ubcf4\uc9c0 \ubabb\ud55c \ubab8\uc758 \ub290\ub08c\uc77c \uac83\uc785\ub2c8\ub2e4. \ubab8\uc758 \uacbd\uc548. \uacbd\uc548\uc740 \ubb34\uc2a8 \ub290\ub08c\uc778\uac00? \uc790 \uc5f0\uc2b5\ud574\ubcf4\uc138\uc694! \uadf8\ub9ac\uace0 \ub9c8\uc74c\uc758 \uacbd\uc548. \uc8fc\uc758! –\uae30\uc068! \ubab8\uc758 \uacbd\uc548\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc758 \uae30\uc068\uc774 \uc788\uc744 \ub54c. \uadf8\ub54c \uadf8 \uc0bc\ub9c8\uc9c0\uac00 \uc0ac\ub9c8\ud0c0\uac00 \ub418\ub294 \uac83\uc785\ub2c8\ub2e4. 05:50 \uc774\ub7f0 \ubab8\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc740 \uc6b0\ub9ac\uac00 \ub4e3\uace0 \uc0ac\uc720\ud55c \uc2ed\uc774\ubd84\uad50\uc758 \uc120\uc18c\uc5f0(\u5584\u6240\u7de3)\uc5d0\uc11c \ub098\uc635\ub2c8\ub2e4. \ub610\ud55c \uc808\ub300\ub85c \uc815\uc9c0, \uc815\ub150\uc744 \ub5a0\ub098\uc9c0 \uc54a\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc774\uac83\uc740 \ub9c8\uc74c\uc758 \ud6c8\ub828\uc785\ub2c8\ub2e4. \uc6b0\ub9ac\uc758 \ub9c8\uc74c\uc774 \ub9e4\uc6b0 \uc790\uc720\ub86d\uace0 \uc27d\uac8c \uc18c\uc5f0\uc5d0 \uc548\uc8fc\ud560 \uc218 \uc788\ub3c4\ub85d \ud6c8\ub828\ud558\uc5ec \ub04a\uc784\uc5c6\uc774 \uc548\uc8fc\ud558\uc5ec \ubab8\uc758 \uacbd\uc548\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc774 \uc77c\uc5b4\ub0a0 \ub54c, \uadf8 \uc0bc\ub9c8\uc9c0\uac00 \uc0ac\ub9c8\ud0c0\uac00 \ub418\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc774\uac83\uc740 \uc5bc\ub9c8\ub098 \uae30\ub300\ub418\uace0 \ub3d9\uacbd\uc2ec\uc744 \uc720\ubc1c\ud558\ub294 \uc218\ud589\uc785\ub2c8\uae4c? \uc790\ub7c9\uc744 \uc313\uc544\uc11c \uc774\ub7f0 \uc218\ub828\uc744 \uc644\uc131\ud560\uc218 \uc788\uae30\ub97c \ud76c\ub9dd\ud569\ub2c8\ub2e4. 06:35 \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c \uac83\uc5d0 \uad00\uc5ec\ud558\uc9c0 \uc54a\uc544\ub3c4 \uc0ac\ub9c8\ud0c0\ub97c \uc77c\uc73c\ud0ac \uc218 \uc788\ub2e4 \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\uc774\uac83\uc740 \uadf8\uc800 \ub9c8\uc74c\uc744 \uc5f0\ud55c \uacf3\uc5d0\uc11c \ud769\ud2b8\ub9ac\uc9c0 \uc54a\uace0, \uc548\uc73c\ub85c \uc12d\uc218\ud558\ub294 \uac83\uc73c\ub85c \uc0dd\uae30\ub294 \uac83\uc774\uc9c0 \uc81c\ubc95\uc758 \uc9c4\uc2e4\uc131\uc744 \ud1b5\ub2ec\ud558\ub294 \uac83\uc5d0 \uad00\uc5ec\ud558\uc9c0 \uc54a\ub294\ub2e4.” \uc774\ub7f0 \uc0ac\ub9c8\ud0c0. \uc989 \ubab8\uacfc \ub9c8\uc74c\uc774 \ub2e4 \uacbd\uc548\ud55c \uc0ac\ub9c8\ud0c0\ub294 \uc5b4\ub5bb\uac8c \uc77c\uc5b4\ub098\ub294 \uac83\uc778\uac00? \ubc18\ub4dc\uc2dc \uacf5\uc131\uc744 \uc99d\ub4dd\ud574\uc57c \uc774\ub7f0 \uc0ac\ub9c8\ud0c0\uac00 \uc77c\uc5b4\ub098\ub294 \uac83\uc778\uac00? \uadf8\ub7f0 \uac00\uc694? \ub300\uc0ac\ub2d8\uaed8\uc11c \uc774\ub7f0 \uc0ac\ub9c8\ud0c0\ub294 “\ub9c8\uc74c\uc73c\ub85c \uc5f0\ud55c \uacf3\uc5d0\uc11c \ud769\ud2b8\ub9ac\uc9c0 \uc54a\uace0, \uc548\uc73c\ub85c \uc12d\uc218\ud558\ub294 \uac83\uc73c\ub85c \uc0dd\uae30\ub294 \uac83\uc774\uc9c0” \uc989 \uc18d\uc73c\ub85c \ub9c8\uc74c\uc744 \uc7a1\uace0 \uc788\uc73c\uba70 \uc18c\uc5f0\uc5d0\uc11c \ud769\ud2b8\ub9ac\uc9c0 \uc54a\uc73c\uba74 \uc77c\uc5b4\ub0a0 \uc218 \uc788\ub2e4\uace0 \ud558\uc168\uc2b5\ub2c8\ub2e4. \uc81c\ubc95(\u8af8\u6cd5)\uc758 \uc9c4\uc2e4\uc758(\u771f\u5be6\u7fa9)\ub97c \uad00\uc5ec\ud560 \ud544\uc694 \uc5c6\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uc989 \uc81c\ubc95\uc5d0 \uacf5\uc131\uc744 \uc99d\ub4dd\ud558\ub294 \uac83\uc5d0 \uad00\uc5ec\ud560 \ud544\uc694 \uc5c6\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc0ac\ub9c8\ud0c0\ub294 \uc12d\uc2ec(\u651d\u5fc3)\uc5d0 \uc758\uc9c0\ud558\ub294 \uac83 \uc704\uc8fc\uc785\ub2c8\ub2e4. \ub2e4\ub978 \uc18c\uc5f0\uc5d0 \ub530\ub77c \ud758\ub7ec\uac00\uc9c0 \uc54a\uc73c\uba74 \uc77c\uc73c\ud0ac \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uacf5\uc131\uc744 \uc99d\ub4dd\ud574\uc57c \uc0ac\ub9c8\ud0c0\ub97c \uc5bb\uc744 \uc218 \uc788\ub2e4\ub294 \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. \ub9c8\uc74c\uc744 \uc12d\uc218\ud558\uba74 \uc5bb\uc744 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uc774\uac83\uc774 \uc0ac\ub9c8\ud0c0\uc758 \uccb4\uc131(\u9ad4\u6027)\uc785\ub2c8\ub2e4. 07:46 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \uc6d0\ubb38 \ubcf5\uc2b5 \ub2e4\uc2dc \ud55c\ubc88 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\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\ud558\uc5ec, \ubc14\ub974\uac8c \uc0ac\uc720\ud55c \ubc95 \uc790\uccb4\ub97c \uc791\uc758\ud558\uc5ec. \uc774\ub7f0 \uc791\uc758 \ud55c \ub9c8\uc74c\uc744 \ub0b4\uc2ec\uc73c\ub85c \ub04a\uc784\uc5c6\uc774 \uc791\uc758\ud558\uace0 \ub610 \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\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc774 \uc0dd\uae30\ub2c8 \uc774\uac83\uc744 \uc774\ub984\ud558\uc5ec \uc9c0\ub77c\uace0 \ud55c\ub2e4. \uc774\uc640 \uac19\uc774 \ubcf4\uc0b4\uc774 \uc9c0\ub97c \uc644\uc804\ud788 \uad6c\ud558\ub294 \uac83\uc774\ub2e4.’ ” \uc694\uc57d\ud558\uc790\uba74 \uc0ac\ub9c8\ud0c0\ub97c \uc218\ud589\ud558\ub294 \uc790\ub294 \ud55c\uc801\ud55c \uacf3\uc5d0 \ud63c\uc790 \uc788\uc5b4\uc57c \ud558\uace0. \uc18d\uc73c\ub85c \uc815\ud655\ud558\uac8c \uc548\uc8fc\ud574\uc57c \ud569\ub2c8\ub2e4. \ubc14\ub974\uac8c \uc0ac\uc720\ud55c \ubc95\uc5d0 \ub300\ud574 \uc791\uc758\ud574\uc57c \ud569\ub2c8\ub2e4. \uc774\ub807\uac8c \uc791\uc758\ud558\ub294 \ub9c8\uc74c\uc740 \uce68\uacfc \ub3c4\uc758 \uc601\ud5a5\uc744 \ubc1b\uc544\uc11c\ub294 \uc548 \ub429\ub2c8\ub2e4. \ub0b4\uc2ec\uc73c\ub85c \ub04a\uc784\uc5c6\uc774 \uc791\uc758\ud558\uace0 \ub610 \uc791\uc758\ud558\ub294 \uac83. \uc774\ub807\uac8c \ub4e4\uc5b4\uac00\ub294 \uac83\uc785\ub2c8\ub2e4. \uc8fc\uc758! \uc5ec\uae30\ub85c \ub4e4\uc5b4\uac00\ub294\uac8c \uc544\ub2c8\uace0 \uc5ec\uae30\ub85c \ub4e4\uc5b4\uac00\ub294 \uac83\uc785\ub2c8\ub2e4. \u00a0\ub4e4\uc5b4\uac04\ub2e4\ub294 \uac83\uc740 \ub2e4\ub978 \uacf3\uc5d0 \uc791\uc758\ud558\ub294 \uac83\uc774 \uc544\ub2c8\uace0, \uac19\uc740 \uc791\uc758\ub97c \ubc18\ubcf5\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uba87 \ubc88\uc774\uace0 \uacc4\uc18d \uc548\uc8fc\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \ubab8\uc758 \uacbd\uc548\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc774 \uc77c\uc5b4\ub0a0 \ub54c \uadf8 \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. \uc798 \uc54c\uc544\ub4e4\uc73c\uc168\ub098\uc694? 09:10 00:00\u7686\u3055\u3093\u3001\u3053\u3093\u306b\u3061\u306f\u3002\u4e00\u7dd2\u306b\u300e\u5e83\u8ad6\u300f\u3092\u52c9\u5f37\u3059\u308b\u6642\u9593\u306b\u306a\u308a\u307e\u3057\u305f\u3002\u4e00\u9031\u9593\u3044\u304b\u304c\u304a\u904e\u3054\u3057\u3067\u3057\u305f\u304b\u3002\u3067\u306f\u4eca\u65e5\u3082\u6b62\u89b3\u3092\u52c9\u5f37\u3057\u307e\u3057\u3087\u3046\u3002\u6f22\u8a33\u7248\u300e\u5e83\u8ad6\u300f\u3092\u958b\u3044\u3066\u304f\u3060\u3055\u3044\u3002338\u30da\u30fc\u30b8\u306e3\u884c\u76ee\u3067\u3059\u3002\u524d\u56de\u306f\u300e\u89e3\u6df1\u5bc6\u7d4c\u300f\u306b\u8aac\u304b\u308c\u308b\u6b62\u4f4f(\u30b7\u30e3\u30de\u30bf)\u306e\u81ea\u6027\u3001\u3064\u307e\u308a\u4f53\u6027(\u672c\u8cea)\u3092\u5b66\u3073\u307e\u3057\u305f\u3002\u300e\u89e3\u6df1\u5bc6\u7d4c\u300f\u306b\u306f\u6b62\u4f4f\u306e\u4f53\u6027\u304c\u8aac\u304b\u308c\u3066\u304a\u308a\u3001\u30c4\u30a9\u30f3\u30ab\u30d1\u5927\u5e2b\u306f\u300e\u89e3\u6df1\u5bc6\u7d4c\u300f\u306e\u7d4c\u6587\u3092\u5f15\u7528\u3057\u305f\u5f8c\u3001\u89e3\u91c8\u3092\u52a0\u3048\u3066\u3044\u307e\u3059\u3002\u3055\u3042\u8aad\u3093\u3067\u3044\u304d\u307e\u3057\u3087\u3046\u3002\u6f22\u8a33\u7248\u300e\u5e83\u8ad6\u300f\u306e\u672c\u6587\u3067\u3059\u300200:54 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\nHallo, alle zusammen! Es ist wieder Zeit f\u00fcr das gemeinsame Studium von Die gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung. Ist es Ihnen in der vergangenen Woche gut ergangen? Heute werden wir unser Verst\u00e4ndnis von Geistiger Ruhe (skr.: \u015bamatha) vertiefen. Schlagen Sie bitte nun Band III auf Seite 16, Zeile 3 (US-Version) auf. In der vergangenen Unterrichtsstunde lasen wir die Passage aus S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra), die Dje Tsong-kha-pa zitiert und in der die Eigenschaften von Geistiger Ruhe (skr.: \u015bamatha) beleuchtet werden. Nach diesem Zitat folgt eine Erkl\u00e4rung, was diese Passage bedeutet. Lesen wir zun\u00e4chst diesen Abschnitt. 00:54
\nMeditationsobjekte f\u00fcr die Praxis der Geistigen Ruhe (skr.: \u015bamatha)
\n\u201eDas bedeutet, dass als Meditationsobjekt jedes Objekt der zw\u00f6lf Zweige der Schriften verwendet werden kann wie das Wissen \u00fcber die f\u00fcnf Aggregate (skr.: skandha) usw. Mit der Kraft ungest\u00f6rter Vergegenw\u00e4rtigung (skr.: sm\u1e5bti; engl.: mindfulness) und Wachsamkeit (skr.: pratijagada; engl.: vigilance) wird die Aufmerksamkeit (skr.: manask\u0101ra; engl.: attention) auf ein ausgew\u00e4hltes Meditationsobjekt ausgerichtet und Geist kontinuierlich auf dieses Objekt fokussiert, sodass er sich wie von selbst \u2013 aufgrund des Fokus\u2018 auf das Meditationsobjekt \u2013 stabilisiert und zur Ruhe kommt. Wenn daraufhin die Freude und Gl\u00fcckseligkeit k\u00f6rperlicher und geistiger Geschmeidigkeit erreicht wird, nennen wir diesen Zustand meditativer Konzentration Geistige Ruhe (skr.: \u015bamatha).\u201c 01:27
\nDiese Passage zur Erkl\u00e4rung des S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) vermittelt uns folgendes Wissen: Wenn ein solides Verst\u00e4ndnis \u00fcber ein Thema der zw\u00f6lf Zweige der Schriften erlangt worden ist….
\nHalten wir hier kurz inne: Was sind die zw\u00f6lf Zweige der Schriften? Zu den zw\u00f6lf Zweigen z\u00e4hlen: die allgemeinen Lehrreden (skr.: s\u016btra) Buddhas, zugeh\u00f6rige Verse, Prophezeiungen, Hymnen und Lobpreisungen, freiwilliger Unterricht, Erz\u00e4hlungen \u00fcber den Alltag, Gleichnisse, So-wurde-gesagt-Geschichten, Geburtsgeschichten, die ausf\u00fchrlichen Lehrreden, Wunder und vertiefende Darlegungen.[1] Das alles wird als die zw\u00f6lf Zweige der Schriften bezeichnet.
\nDie Gruppierung in zw\u00f6lf Zweige ist eine von vielen M\u00f6glichkeiten, die buddhistischen Schriften zu ordnen. Wenn wir etwa die vier Zweige: pragmatische Erz\u00e4hlungen, Gleichnisse, So-wurde-gesagt-Geschichten und Geburtsgeschichten zu einem Zweig zusammenfassen, k\u00f6nnen wir von neun Zweigen sprechen. Die neun Zweige wiederum werden in die drei K\u00f6rbe Schriftensammlungen (skr.: tripitaka) gruppiert. Die drei \u00dcbungen zu den Vollkommenheiten (skr.: p\u0101ramit\u0101) ethische Disziplin, Konzentration und Weisheit geh\u00f6ren zu den zw\u00f6lf Zweigen und auch zu den drei K\u00f6rben der Schriftensammlungen. [2] 02:20
\nIn S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) wird nun darauf hingewiesen, dass wir uns f\u00fcr die Entwicklung von Geistiger Ruhe (skr.: \u015bamatha) auf die Themen und Inhalte beziehen m\u00fcssen, \u00fcber die wir durch Studium und Kontemplation der zw\u00f6lf Zweige der Schriften Gewissheit gefunden haben: \u201ewie das Wissen \u00fcber die f\u00fcnf Aggregate (skr.: skandh\u00e1) usw.\u201c Wir k\u00f6nnen also jedes Thema der Lehrreden Buddhas f\u00fcr diese Konzentrationsarbeit nutzen. Diese Themen sind die Meditationsobjekte[3] zur Entwicklung von Geistiger Ruhe (skr.: \u015bamatha).
\nDie Phrase \u201eusw.\u201c weist auf die zw\u00f6lf Sph\u00e4ren (skr.: \u0101yatana) und achtzehn Elemente (skr.: dh\u0101tu) hin: Zu den f\u00fcnf skandh\u00e1 (dt.: Aggregate) z\u00e4hlen: Form \/ Stoffliches (skr.: r\u016bpa), Empfindung (skr.: vedan\u0101), Unterscheidung (skr.: sa\u1e43j\u00f1\u0101), karma gestaltende Faktoren (skr.: samsk\u0101ra) und vorbewusst unterscheidenden Erkenntnisarten (skr.: vij\u00f1\u0101n\u0101). Diese f\u00fcnf Aggregate beschreiben alle existierenden Ph\u00e4nomene.
\nDie zw\u00f6lf \u0101yatana (dt.: Sph\u00e4ren) unterteilen sich in die sechs Sph\u00e4ren der Formen, Kl\u00e4nge, Ger\u00fcche, Geschm\u00e4cker, Tastobjekte und geistigen Vorstellungen sowie die sechs Sph\u00e4ren von Auge, Ohr, Nase, Zunge, K\u00f6rper und Geist. Zu den achtzehn dh\u0101tu (dt.: Elemente) geh\u00f6ren die sechs Element der Wahrnehmungsobjekte: Formen, Kl\u00e4nge, Ger\u00fcche, Geschm\u00e4cker, Tastobjekte und geistigen Vorstellungen; die sechs Elemente der Wahrnehmungsorgane: Auge, Ohr, Nase, Zunge, K\u00f6rper und Geist; und die sechs Elemente der vorbewusst unterscheidenden Erkenntnisarten (skr.: vij\u00f1\u0101n\u0101), die den Wahrnehmungsorganen Auge, Ohr, Nase, Zunge, K\u00f6rper und Geist zugeordnet sind. Wie viele sind es also zusammen? Drei mal sechs ist achtzehn. Die zw\u00f6lf Sph\u00e4ren und achtzehn Elemente beschreiben alle existierenden Ph\u00e4nomene. 03:43
\nDeswegen hat Buddha die f\u00fcnf skandh\u00e1 (dt.: Aggregate), die zw\u00f6lf \u0101yatana (dt.: Sph\u00e4ren) und die achtzehn dh\u0101tu (dt.: Elemente) gelehrt. Wenn wir Geistige Ruhe (skr.: \u015bamatha) praktizieren, nutzen wir sein Wissen als Meditationsobjekte. 04:01
\nWas qualifiziert Geistige Ruhe (skr.: \u015bamatha)?
\nIm Text lesen wir weiter:
\n\u201eMit der Kraft ungest\u00f6rter Vergegenw\u00e4rtigung (skr.: sm\u1e5bti; engl.: mindfulness) und Wachsamkeit (skr.: pratijagada; engl.: vigilance) wird die Aufmerksamkeit (skr.: manask\u0101ra; engl.: attention)[4] auf ein ausgew\u00e4hltes Meditationsobjekt ausgerichtet und Geist kontinuierlich auf dieses Objekt fokussiert,\u201c
\nDas bedeutet, dass Geist, der auf ein heilsames Meditationsobjekt der Schriften ausgerichtet ist, davon abgehalten wird umherzuwandern. Beachtet Sie die Betonung:
\n\u201eMit der Kraft ungest\u00f6rter Vergegenw\u00e4rtigung (skr.: sm\u1e5bti; engl.: mindfulness) und Wachsamkeit (skr.: pratijagada; engl.: vigilance) wird die Aufmerksamkeit (skr.: manask\u0101ra; engl.: attention) auf ein ausgew\u00e4hltes Meditationsobjekt ausgerichtet und Geist kontinuierlich auf dieses Objekt fokussiert.\u201c
\nEs ist ein kontinuierliches Fokussieren auf ein ausgew\u00e4hltes Meditationsobjekt,
\n\u201esodass sich Geist wie von selbst \u2013 aufgrund des Fokus\u2018 auf das Meditationsobjekt \u2013 stabilisiert und zur Ruhe kommt. Wenn sodann die Freude und Gl\u00fcckseligkeit k\u00f6rperlicher und geistiger Geschmeidigkeit erreicht wird, nennen wir diesen Zustand meditativer Konzentration Geistige Ruhe (skr.: \u015bamatha).\u201c
\nEs hei\u00dft, dass sich Geist \u201ewie von selbst\u201c aufgrund eines Fokus\u2018 auf ein heilsames Meditationsobjekt stabilisiert und zur Ruhe kommt. Was bedeutet: \u201ewie von selbst\u201c? Es bedeutet, dass diese T\u00e4tigkeit m\u00fchelos ist und Geist sich ganz nat\u00fcrlich auf das heilsame Meditationsobjekt ausrichtet und so den Zustand gro\u00dfer Leichtigkeit und Freude erreicht. Stellen Sie sich eine h\u00f6chst entspannte Aktivit\u00e4t wie einen gem\u00e4chlichen Spaziergang vor. Wie f\u00fchlt sich das an? F\u00fcr jemanden, der nicht krank ist, der bei guter Gesundheit ist, ist ein Spaziergang eine leichtf\u00fc\u00dfige und angenehme T\u00e4tigkeit \u2013 einfach einen Schritt vorw\u00e4rts; das ist sehr leicht. Hier hei\u00dft es, dass es im Vergleich dazu sogar noch leichter sein kann, Geist auf einem heilsamen Meditationsobjekt ruhen zu lassen. Man muss nicht mehr darum k\u00e4mpfen, Geist zu b\u00e4ndigen, etwa wenn er zwischen Schl\u00e4frigkeit und Erregung schwankt. Vielmehr ist Geist ganz zahm geworden.
\nWenn Geist gez\u00e4hmt ist, ergibt sich eine k\u00f6rperliche Geschmeidigkeit. Oh, das ist vermutlich ein wunderbares Gef\u00fchl, das wir noch nie erlebt haben: k\u00f6rperliche Geschmeidigkeit. Wie f\u00fchlt sich eine solche Geschmeidigkeit an? \u00dcben Sie \u015bamatha, erfahren Sie es! Tritt dann auch noch die geistige Geschmeidigkeit ein \u2013 h\u00f6ren Sie sich das an: geistige Geschmeidigkeit \u2013 entstehen \u201eFreude und Gl\u00fcckseligkeit\u201c. Wenn man Freude und Gl\u00fcckseligkeit mittels k\u00f6rperlicher und geistiger Geschmeidigkeit erlebt, wird dieser Zustand Geistige Ruhe (skr.: \u015bamatha) genannt. 05:50
\nEs ist vollkommen klar, dass wir, um eine solche k\u00f6rperliche und geistige Geschmeidigkeit zu verwirklichen, ein vollkommen heilsames Meditationsobjekt ben\u00f6tigen, etwas, das wir nur in den zw\u00f6lf Zweige der Schriften finden. Au\u00dferdem k\u00f6nnen diese Geschmeidigkeiten nicht ohne Vergegenw\u00e4rtigung (skr.: sm\u1e5bti; engl.: mindfulness) und Wachsamkeit (skr.: pratijagada; engl.: vigilance) erreicht werden. Daf\u00fcr ist wiederum eine \u00dcbung des Geistes notwendig. Erst wenn Geist so weit geschult ist, dass er sich frei und leicht auf ein Objekt m\u00fchelos fokussieren kann, und wenn wir uns dann so lange konzentrieren bis k\u00f6rperliche und geistige Geschmeidigkeit eintreten, dann wird diese meditative Konzentration Geistige Ruhe (skr.: \u015bamatha) genannt. Insofern ist dies eine Praxis, die unserer Vorfreude und unserem Streben danach angemessen ist. Ich hoffe, dass wir alle die daf\u00fcr notwendigen Verdienste und Vorbereitungen ansammeln werden, sodass wir alle diese heilende Praxis verwirklichen k\u00f6nnen. Lesen wir weiter im Text: 06:39
\nGeistige Ruhe (skr.: \u015bamatha) erfordert keine Einsicht in das Leersein von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va)
\n\u201eDieser Geisteszustand entsteht dadurch, dass die Aufmerksamkeit (skr.: manask\u0101ra) innerlich aufrechterhalten wird, ohne Ablenkung vom gew\u00e4hlten Meditationsobjekt. Geistige Ruhe (skr.: \u015bamatha) ist nicht von einem umfassenden Verst\u00e4ndnis \u00fcber die Realit\u00e4t der Ph\u00e4nomene[5] abh\u00e4ngig.\u201c 06:48
\nWie wird der Geisteszustand Geistige Ruhe (skr.: \u015bamatha) erreicht, der sowohl f\u00fcr den K\u00f6rper als auch f\u00fcr Geist Geschmeidigkeit bedeutet? Ist es erforderlich, eine Einsicht dar\u00fcber zu erlangen, dass alle Ph\u00e4nomene leer (skr.: \u015bunya) von Eigenexistenz (skr.: svabh\u0101va) sind. Dje Tsong-kha-pa erkl\u00e4rt in diesem Abschnitt sehr klar, dass Geistige Ruhe (skr.: \u015bamatha) dadurch entsteht, dass \u201edie Aufmerksamkeit (skr.: manask\u0101ra) innerlich aufrechterhalten wird, ohne Ablenkung von einem gew\u00e4hlten Meditationsobjekt.\u201c Das bedeutet, dass wir unseren Fokus innerlich halten, Geist fokussieren und ihn nicht von anderen Objekten ablenken lassen. Das reicht aus, um den Geisteszustand \u015bamatha zu erreichen. Sie h\u00e4ngt folglich nicht davon ab, ob wir bereits die grundlegende Realit\u00e4t der Ph\u00e4nomene erkannt haben oder nicht.
\nMit anderen Worten: \u015bamatha erfordert nicht, dass wir bereits das Leersein (skr.: \u015b\u016bnyat\u0101) der Ph\u00e4nomene von Eigeneexistenz (skr.: svabh\u0101va) erkannt haben.\u00a0 Damit Geistige Ruhe (skr.: \u015bamatha) entsteht, m\u00fcssen wir uns nach innen gerichtet auf ein heilsames Meditationsobjekt fokussieren und d\u00fcrfen uns nicht von anderen Objekten ablenken lassen. Das allein reicht schon aus. Es hei\u00dft, dass wir nicht erst die Leerheit erkennen m\u00fcssen, bevor wir Geistige Ruhe erlangen. Deshalb sagt Dje Tsong-kha-pa: \u201eGeistige Ruhe (skr.: \u015bamatha) ist nicht von einem umfassenden Verst\u00e4ndnis \u00fcber die Realit\u00e4t der Ph\u00e4nomene abh\u00e4ngig.\u201c Damit haben wir die Natur von \u015bamatha (dt.: Geistige Ruhe) untersucht. 07:46
\nErneute Betrachtung des S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra)
\nLassen Sie uns nun noch einmal die folgende Passage aus S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) lesen und reflektieren: 08:01
\n\u201eIn 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 ist das Streben eines bodhi-sattva nach Geistiger Ruhe.\u201c 08:20
\nUm es noch einmal zusammenzufassen: Eine Person, die Geistige Ruhe (skr.: \u015bamatha) praktiziert, verweilt in Einsamkeit an einem ruhigen und ungest\u00f6rten Ort und richtet ihren Geist nach innen richten, um ihre Aufmerksamkeit (skr.: manask\u0101ra) auf Themen der Schriften auszurichten, die bereits sorgf\u00e4ltig analytisch meditiert wurden. Ein in Aufmerksamkeit (skr.: manask\u0101ra) geschulter Geist wird nicht mehr durch Schl\u00e4frigkeit und\/oder Erregung beeintr\u00e4chtigt. Auf diese Weise ist die Person perfekt fokussiert nach innen gerichtet \u2013 nach innen \u2013 und f\u00e4hrt fort, manask\u0101ra effektiv zu nutzen. W\u00e4hrend die Person sich auf diese Weise mit einem Meditationsobjekt fokussiert besch\u00e4ftigt \u2013 schau, es ist nicht so, sondern so \u2013 wird Geist viele Male fokussiert und konzentriert sein. Wenn dann k\u00f6rperliche und geistige Geschmeidigkeit entstehen, wird dieser Konzentrationszustand \u015bamatha (dt.: Geistige Ruhe) genannt, wor\u00fcber es hei\u00dft: \u201eDas ist das Streben eines bodhi-sattva nach Geistiger Ruhe.\u201c Ist dieser Teil nun klar geworden? 09:10
\n[1] Die Namen der zw\u00f6lf Zweige werden in verschiedenen Varianten dargelegt. F\u00fcr n\u00e4here Informationen siehe Fu\u00dfnote 10 in Band III, Kapitel 1 (US-Version).
\n[2] Im Band I, S. 38 gibt es einen Kommentar zu den drei Schriftensammlungen: \u201eGrunds\u00e4tzliche umfassen die drei kostbaren Schriftensammlungen alle Lehrreden Buddhas. Daher sind die drei kostbaren \u00dcbungen \u2013 Ethik, Konzentration und Weisheit \u2013 Teil der Schriftensammlung.
\n[3] In Die Gro\u00dfe Abhandlung wird vielfach von \u201cMeditationsobjekt\u201c gesprochenI (tib.: \u0f51\u0f58\u0f72 \u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b; dmigs pa). Allerdings wird an dieser Stelle einmal von \u00a0\u0f51\u0f58\u0f72 \u0f58\u0f72\u0f42\u0f66\u0f0b\u0f61\u0f74 \u0f63; dmigs yul gesprochen, was \u201cBeobachtungsobjekt\u201c bedeutet. Dies bedeutet, dass das Meditationsobjekt fokussiert beobachtet, und nicht analytisch meditiert wird.
\n[4] Der tibetische Ausdruck f\u00fcr \u201cAufmerksamkeit auf ein Meditationsobjekt\u201c lautet: \u0f51\u0f7a \u0f51\u0f7a\u0f0b\u0f63\u0f0b\u0f51\u0f58\u0f72 \u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72 \u0f60\u0f72\u0f0b\u0f66\u0f7a \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f7a \u0f51\u0f7a; de la dmigs ba’i semsde. W\u00f6rtlich bedeutet es: \u201eein Geist, der das Objekt beobachtet\u201c.
\n[5] \u00a0In der englischen Fassung The great treatise\u2026 wird an dieser Stelle der Begriff \u201ethe thing\u201c verwendet anstatt \u201ephenomena\u201c. Die chinesische Textversion nutzt den Begriff\u00a0 \u8af8\u6cd5; zhu, der mit Ph\u00e4nomen zu \u00fcbersetzen ist. Der an dieser Stelle verwendete tibetische Begriff\u00a0 \u0f51\u0f44\u0f7c \u0f44\u0f7c\u0f66\u0f0b\u0f54\u0f7c \u0f54\u0f7c; dngos po wird vielfach als Ding oder funktionierende Ding \u00fcbersetzt, was dessen Unbest\u00e4ndigkeit impliziert. Allerdings kann der Begriff Ding eine breite Konnotation haben, die alle Ph\u00e4nomene umfasst. Der zugeh\u00f6rige Sanskritbegriff bhava hat die Konnotation Ding, Ph\u00e4nomen, Werden. Er schlie\u00dft also das Werden und das Erscheinen der Objekte ein. 00:00
\nBonjour \u00e0 tous ! Il est temps pour nous d’\u00e9tudier \u00e0 nouveau le Grand Trait\u00e9 ensemble. Est-ce que tout s\u2019est bien pass\u00e9 pour vous cette semaine ? Aujourd’hui, nous continuerons d\u2019apprendre ce que sont la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9. Veuillez aller \u00e0 la page 338, ligne 3 du Grand Trait\u00e9. La derni\u00e8re fois, nous avons appris ce que le Sutra r\u00e9v\u00e9lant le sens recherch\u00e9 dit sur la nature, ou les caract\u00e9ristiques essentielles, de la s\u00e9r\u00e9nit\u00e9. Le passage du sutra explique ce qu\u2019est la nature de la s\u00e9r\u00e9nit\u00e9. Apr\u00e8s que Ma\u00eetre Tsong-kha-pa ait cit\u00e9 ce passage, il explique sa signification. Lisons la partie suivante du Grand Trait\u00e9. 00:54
\nObjets appropri\u00e9s de m\u00e9ditation pour pratiquer la s\u00e9r\u00e9nit\u00e9
\nCela signifie que dans les douze branches de l’\u00c9criture, vous prenez comme objet observ\u00e9 n’importe quel sujet que vous comprenez bien, comme les cinq agr\u00e9gats et ainsi de suite. Avec conscience et vigilance et sans vous laisser distraire, concentrez votre attention sur cet objet et fixez-le en continu, de sorte que votre esprit se stabilise de lui-m\u00eame sur l’objet de la m\u00e9ditation. Lorsque vous produisez le plaisir et la f\u00e9licit\u00e9 de la souplesse physique et mentale, alors votre \u00e9tat de concentration m\u00e9ditative devient s\u00e9r\u00e9nit\u00e9. 01:27
\nCe passage dans Le Sutra R\u00e9v\u00e9lant le Sens Recherch\u00e9, lorsque nous avons bien compris le sujet dans les douze branches de l’\u00e9criture. Quelles sont les douze branches de l\u2019\u00c9criture ? Les douze branches comprennent : le discours g\u00e9n\u00e9ral, le verset correspondant, les proph\u00e9ties, les hymnes et les louanges, les enseignements volontaires, les r\u00e9cits pragmatiques, les paraboles, ainsi-dit-on, les r\u00e9cits de naissance, le discours approfondi, les merveilles et les expositions. Ce sont les douze branches de l’\u00c9criture. Ces douze branches constituent une fa\u00e7on de classer les \u00e9critures bouddhistes. Si nous classons ensemble en une seule branche les quatre suivantes \u2013 r\u00e9cits pragmatiques, paraboles, ainsi-dit-on et r\u00e9cits de naissance \u2013alors les douze branches peuvent \u00e9galement \u00eatre class\u00e9es en \u00ab neuf branches de l’\u00c9criture \u00bb. Les neuf branches peuvent \u00e0 leur tour \u00eatre class\u00e9es en \u00ab trois recueils scripturaires \u00bb. Les trois formations sont l’objet des douze branches de l’\u00c9criture ; en d’autres termes, les trois recueils scripturaires. 02:20
\nAinsi, le sutra fait r\u00e9f\u00e9rence aux sujets que nous avons couverts durant l’apprentissage et la r\u00e9flexion au sein des douze branches des \u00c9critures, \u00ab comme les cinq agr\u00e9gats et ainsi de suite \u00bb \u2013 n’importe quel sujet dans les enseignements des \u00c9critures. Nous consid\u00e9rons ce sujet comme objet de notre observation. Les douze branches de l’\u00c9criture enseignent \u00ab les cinq agr\u00e9gats et ainsi de suite \u00bb. Ici, il y a l’expression “et ainsi de suite”. Ce \u00ab et ainsi de suite \u00bb englobe les \u00ab 12 sph\u00e8res \u00bb, \u00ab 18 \u00e9l\u00e9ments \u00bb, et ainsi de suite. Les cinq agr\u00e9gats sont la forme, le sentiment, la discrimination, le facteur de composition et la conscience. Ils comprennent tous les ph\u00e9nom\u00e8nes impermanents. Les 12 sph\u00e8res sont les sph\u00e8res de la forme visible, du son, de l’odeur, du go\u00fbt, de l’objet tangible et du ph\u00e9nom\u00e8ne ; ainsi que les sph\u00e8res de l’\u0153il, de l’oreille, du nez, de la langue, du corps et de l’esprit. Les 18 \u00e9l\u00e9ments comprennent l’\u00e9l\u00e9ment de la forme visible, l’\u00e9l\u00e9ment sonore, l’\u00e9l\u00e9ment olfactif, l’\u00e9l\u00e9ment gustatif, l’\u00e9l\u00e9ment de l\u2019objet tangible et l’\u00e9l\u00e9ment du ph\u00e9nom\u00e8ne – les six \u00e9l\u00e9ments des objets appr\u00e9hend\u00e9s ; ensuite, l’\u00e9l\u00e9ment de l\u2019\u0153il, l’\u00e9l\u00e9ment de l\u2019oreille, l’\u00e9l\u00e9ment du nez, l’\u00e9l\u00e9ment de la langue, l’\u00e9l\u00e9ment du corps et l’\u00e9l\u00e9ment mental \u2013 les six \u00e9l\u00e9ments des pouvoirs sensoriels ; et finalement, l’\u00e9l\u00e9ment de la conscience oculaire, l’\u00e9l\u00e9ment de la conscience de l’oreille, l’\u00e9l\u00e9ment de la conscience du nez, l’\u00e9l\u00e9ment de la conscience de la langue, l’\u00e9l\u00e9ment de la conscience corporelle et l’\u00e9l\u00e9ment de la conscience mentale \u2013 les six \u00e9l\u00e9ments de la conscience qui d\u00e9pendent des pouvoirs sensoriels. Alors, combien ensemble ? Trois fois six font 18, 18 \u00e9l\u00e9ments. Les 12 sph\u00e8res et les 18 \u00e9l\u00e9ments couvrent tous les ph\u00e9nom\u00e8nes, tout ce qui existe. 03:43
\nPar cons\u00e9quent, les cinq agr\u00e9gats, 12 sph\u00e8res, 18 \u00e9l\u00e9ments, et ainsi de suite, tous ces sujets sont enseign\u00e9s dans les \u00e9critures de Bouddha. Lorsque nous pratiquons la s\u00e9r\u00e9nit\u00e9, nous utilisons leurs contenus comme des objets observ\u00e9s. 04:01
\nQu\u2019est-ce que la s\u00e9r\u00e9nit\u00e9
\nLe trait\u00e9 dit : \u00abAvec conscience et vigilance et sans vous laissez distraire, concentrez votre attention sur cet objet et le fixez le continuellement.\u00bb Cela signifie que l’esprit qui est concentr\u00e9 sur ces contenus doit \u00eatre emp\u00each\u00e9 d’errer ailleurs. Et puis, “avec…”\u2014notez ceci\u2014”avec attention et vigilance et sans vous laissez distraire “, cette attention est “fix\u00e9e sur l’objet en continu”\u2014fix\u00e9e sur l’objet en continu, \u00abde sorte que votre esprit se stabilise de par lui-m\u00eame sur l\u2019objet de la m\u00e9ditation.\u00bb Lorsque vous produisez le plaisir et la f\u00e9licit\u00e9 de la souplesse physique et mentale, alors votre \u00e9tat de concentration m\u00e9ditative devient s\u00e9r\u00e9nit\u00e9. Il est dit qu\u2019une fois que l’esprit puisse se stabiliser \u00ab de son propre gr\u00e9 \u00bb sur l’objet de la m\u00e9ditation \u2014 Que signifie \u00ab de son propre gr\u00e9 \u00bb ? Cela signifie que cette action est devenue totalement facile et que l’esprit se concentre naturellement sur l’objet, avec une grande aisance. Imaginez une activit\u00e9 de plein d\u00e9tente, comme une promenade tranquille ; \u00e0 quoi cela ressemble-t-il ? Pour quelqu’un qui n’est pas malade, qui est en bonne sant\u00e9, se promener est une activit\u00e9 tr\u00e8s facile \u2014 Il suffit d’avancer ; c\u2019est tr\u00e8s facile. Ici, il est dit, que compar\u00e9 \u00e0 cela, reposer l’esprit sur un objet peut \u00eatre encore plus facile. On ne lutte plus pour retenir l’esprit oscillant entre laxisme et excitation. Au contraire, l’esprit est devenu tr\u00e8s apprivois\u00e9. Il a \u00e9t\u00e9 apprivois\u00e9. Quand l’esprit est apprivois\u00e9, il y aura une souplesse physique… Oh ! C’est probablement un sentiment agr\u00e9able que nous n’avons jamais \u00e9prouv\u00e9 auparavant : la souplesse physique. \u00c0 quoi ressemble cette souplesse ? Pratiquez-la et voyez ! Ensuite, il y a\u00a0 la souplesse mentale \u2014 \u00c9coutez \u00e7a ! \u2014 et le \u00ab plaisir et la f\u00e9licit\u00e9 \u00bb que ces deux-l\u00e0 apportent. Quand on produit le plaisir et la f\u00e9licit\u00e9 de la souplesse physique et mentale, un tel \u00e9tat de concentration devient s\u00e9r\u00e9nit\u00e9. 05:50
\nIl est tr\u00e8s clair que pour donner naissance \u00e0 cette souplesse physique et mentale, nous devons avoir un objet appropri\u00e9 de m\u00e9ditation vertueux, quelque chose que nous avons \u00e9tudi\u00e9 et contempl\u00e9 dans les douze branches de l’\u00c9criture. De plus, il ne peut \u00eatre atteint sans conscience et vigilance. Il s’agit donc d’un entra\u00eenement pour l’esprit. Lorsque notre esprit a \u00e9t\u00e9 entra\u00een\u00e9 de mani\u00e8re \u00e0 pouvoir se concentrer tr\u00e8s librement et facilement sur un objet, et lorsque nous continuons \u00e0 nous concentrer jusqu’\u00e0 ce que la souplesse physique et mentale survienne, alors cette concentration deviendra s\u00e9r\u00e9nit\u00e9. Par cons\u00e9quent, une telle pratique vaut bien l\u2019enthousiasme de nos attentes et aspirations. J’esp\u00e8re que nous pourrons accumuler les m\u00e9rites et les pr\u00e9paratifs afin que nous puissions amener cette pratique \u00e0 la r\u00e9alisation. Ensuite, continuant dans le texte. Il est dit : 06:39
\nLa s\u00e9r\u00e9nit\u00e9 ne n\u00e9cessite pas la r\u00e9alisation de la vacuit\u00e9
\nElle se produit simplement en maintenant votre attention int\u00e9rieurement, sans vous laisser distraire de l’objet de la m\u00e9ditation\u00a0; elle n’est pas subordonn\u00e9e \u00e0 la compr\u00e9hension de la r\u00e9alit\u00e9 des ph\u00e9nom\u00e8nes. 06:48
\nCet \u00e9tat de s\u00e9r\u00e9nit\u00e9, qui a une souplesse \u00e0 la fois pour le corps et pour l’esprit, comment est-il produit ? Est-il n\u00e9cessaire de r\u00e9aliser le vide avant de pouvoir faire na\u00eetre un tel \u00e9tat de s\u00e9r\u00e9nit\u00e9 ? Est-ce le cas ? Ma\u00eetre Tsong-kha-pa dit que cette s\u00e9r\u00e9nit\u00e9 \u00ab vient du simple fait de maintenir votre attention int\u00e9rieurement, sans vous laisser distraire de l’objet de la m\u00e9ditation.\u00bb Cela signifie maintenir notre attention int\u00e9rieurement \u2013 focaliser notre esprit \u2013 et le pr\u00e9server de la distraction aux mauvais objets. Cela suffit \u00e0 produire la s\u00e9r\u00e9nit\u00e9. Cela ne d\u00e9pend pas du fait que nous ayons r\u00e9alis\u00e9 la r\u00e9alit\u00e9 des ph\u00e9nom\u00e8nes. En d’autres termes, cela ne nous oblige pas \u00e0 r\u00e9aliser la vacuit\u00e9 des ph\u00e9nom\u00e8nes. Par cons\u00e9quent, pour que la s\u00e9r\u00e9nit\u00e9 survienne, il nous faut principalement maintenir notre attention int\u00e9rieurement et n\u2019 \u00eatre distrait par aucun autre objet. Cela suffit. Il dit que nous n’avons pas \u00e0 r\u00e9aliser la vacuit\u00e9 avant de pouvoir atteindre la s\u00e9r\u00e9nit\u00e9. Il suffit de maintenir int\u00e9rieurement notre attention pour la produire. C’est donc cela la nature de la s\u00e9r\u00e9nit\u00e9. 07:46
\nRevisiter le Sutra d\u00e9chiffrant le sens voulu
\nPassons maintenant en revue le passage du Sutra d\u00e9chiffrant le sens voulu. Lisons-le : 07:52
\nComme indiqu\u00e9 dans le Sutra d\u00e9chiffrant le sens voulu : \u00ab Pendant que vous demeurez dans la solitude et que vous dirigez correctement votre attention vers l’int\u00e9rieur, vous ne vous occupez que des sujets auxquels vous avez soigneusement r\u00e9fl\u00e9chi. Votre attention est mentalement engag\u00e9e en \u00e9tant continuellement attentif \u00e0 votre for int\u00e9rieur. L’\u00e9tat d’esprit dans lequel vous faites cela, et restez ainsi souvent, et dans lequel la souplesse physique et mentale appara\u00eet, est appel\u00e9 s\u00e9r\u00e9nit\u00e9. Ainsi est la recherche minutieuse de la s\u00e9r\u00e9nit\u00e9 d’un bodhisattva. \u00bb 08:20
\nMaintenant, pour r\u00e9sumer encore une fois, celui qui pratique la s\u00e9r\u00e9nit\u00e9 doit demeurer dans la solitude, dans un endroit calme et paisible, et focaliser correctement son esprit vers l’int\u00e9rieur, en portant son attention sur des sujets auxquels il a soigneusement r\u00e9fl\u00e9chi.\u00a0 Cet esprit attentif ne doit pas \u00eatre affect\u00e9 par le laxisme et l’excitation. De cette fa\u00e7on, on se concentre mentalement sur son for interieur – l’int\u00e9rieur \u2013 et on continue \u00e0 engager son attention. En vous engageant de la sorte\u2014Regardez ! Ce n’est pas ainsi, mais comme \u00e7a \u2014on focalise son esprit plusieurs fois. Lorsque cela donne lieu \u00e0 une souplesse physique et mentale, cette concentration devient s\u00e9r\u00e9nit\u00e9. Cela constitue la recherche minutieuse de la s\u00e9r\u00e9nit\u00e9 d’un bodhisattva. Cette partie est-elle claire? 09:10 00:00
\nXin ch\u00e0o m\u1ecdi ng\u01b0\u1eddi! L\u1ea1i \u0111\u1ebfn l\u00fac ch\u00fang ta c\u00f9ng nhau h\u1ecdc t\u1eadp Qu\u1ea3ng Lu\u1eadn r\u1ed3i. Tu\u1ea7n v\u1eeba qua m\u1ecdi ng\u01b0\u1eddi v\u1eabn kh\u1ecfe ch\u1ee9? H\u00f4m nay, ch\u00fang ta ti\u1ebfp t\u1ee5c h\u1ecdc ch\u1ec9 qu\u00e1n. M\u1eddi m\u1ecdi ng\u01b0\u1eddi m\u1edf Quy\u00ea\u0309n 3 Qu\u1ea3ng Lu\u1eadn trang 36 \u0111oa\u0323n hai. L\u1ea7n tr\u01b0\u1edbc, ch\u00fang ta \u0111\u00e3 h\u1ecdc \u0111\u1ebfn ph\u1ea7n t\u1ef1 t\u00e1nh, c\u0169ng ch\u00ednh l\u00e0 th\u1ec3 t\u00e1nh c\u1ee7a Xa-ma-tha \u0111\u01b0\u1ee3c n\u00f3i \u0111\u1ebfn trong Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, trong Gi\u1ea3i Th\u00e2m M\u1eadt Kinh c\u00f3 tuy\u00ean thuy\u1ebft th\u1ec3 t\u00e1nh c\u1ee7a Xa-ma-tha. Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 sau khi d\u1eabn \u0111o\u1ea1n kinh v\u0103n n\u00f3i v\u1ec1 t\u1ef1 t\u00e1nh c\u1ee7a Xa-ma-tha trong Gi\u1ea3i Th\u00e2m M\u1eadt Kinh xong, ti\u1ebfp theo \u0111\u00f3 Ng\u00e0i c\u00f3 gi\u1ea3i th\u00edch kinh v\u0103n, ch\u00fang ta h\u00e3y xem ti\u1ebfp theo ph\u1ea7n nguy\u00ean v\u0103n trong Qu\u1ea3ng Lu\u1eadn. 00:54
\nC\u1ea3nh s\u1edf duy\u00ean khi tu Xa-ma-tha
\n\u201c\u00dd ngh\u0129a n\u00f3i t\u00f9y theo \u0111\u1ecbnh gi\u1ea3i (s\u1ef1 hi\u1ec3u bi\u1ebft ch\u1eafc ch\u1eafn) d\u1ef1a v\u00e0o 12 ph\u1ea7n gi\u00e1o, c\u00e1c ng\u0169 u\u1ea9n tr\u1edf th\u00e0nh c\u1ea3nh s\u1edf duy\u00ean, t\u00e2m n\u01b0\u01a1ng theo \u0111\u1ec3 kh\u00f4ng b\u1ecb t\u00e1n lo\u1ea1n ra b\u00ean ngo\u00e0i, t\u1eeb ch\u00e1nh ni\u1ec7m ch\u00e1nh tri \u0111\u1ed1i v\u1edbi c\u1ea3nh gi\u1edbi c\u1ee7a m\u00ecnh, th\u00e2n t\u00e2m m\u00ecnh n\u1eafm ch\u1eafc v\u00e0o ni\u1ec7m n\u00e0y, do \u0111\u00f3 t\u00e2m m\u00ecnh \u0111\u1ed1i v\u1edbi c\u1ea3nh c\u00f3 th\u1ec3 t\u1ef1 \u0111\u1ed9ng d\u1ec5 d\u00e0ng an tr\u00fa tr\u00ean \u0111\u00f3, n\u1ebfu trong l\u00fac n\u00e0y th\u00e2n t\u00e2m kh\u1edfi l\u00ean t\u1ea5t c\u1ea3 h\u1ef7 l\u1ea1c c\u1ee7a khinh an, \u0111\u00f3 l\u00e0 Tam-ma-\u0111\u1ecba t\u1ee9c l\u00e0 Xa-ma-tha\u201d. N\u1ed9i dung c\u1ee7a \u0111o\u1ea1n kinh v\u0103n trong Gi\u1ea3i Th\u00e2m M\u1eadt Kinh n\u00e0y l\u00e0: C\u0103n c\u1ee9 v\u00e0o s\u1ef1 hi\u1ec3u bi\u1ebft m\u1ed9t c\u00e1ch ch\u1eafc ch\u1eafn v\u1ec1 \u00fd ngh\u0129a c\u1ee7a Th\u1eadp Nh\u1ecb Ph\u1ea7n Gi\u00e1o, \u201cTh\u1eadp Nh\u1ecb Ph\u1ea7n Gi\u00e1o\u201d l\u00e0 g\u00ec n\u00e0o? Th\u1eadp Nh\u1ecb Ph\u1ea7n Gi\u00e1o g\u1ed3m c\u00f3: Kh\u1ebf Kinh. \u1ee8ng T\u1ee5ng, K\u00ed Bi\u1ec7t, Ph\u00fang T\u1ee5ng, T\u1ef1 Thuy\u1ebft, Nh\u00e2n Duy\u00ean, Th\u00ed D\u1ee5, B\u1ed5n S\u1ef1, B\u1ed5n Sinh, Ph\u01b0\u01a1ng Qu\u1ea3ng, Hy Ph\u00e1p, Lu\u1eadn Ngh\u1ecb, \u0111\u00e2y l\u00e0 m\u01b0\u1eddi hai ph\u1ea7n gi\u00e1o. Th\u1eadp Nh\u1ecb Ph\u1ea7n Gi\u00e1o l\u00e0 m\u1ed9t ph\u01b0\u01a1ng ph\u00e1p ph\u00e2n lo\u1ea1i kinh Ph\u1eadt. N\u1ebfu \u0111em b\u1ed1n lo\u1ea1i Nh\u00e2n Duy\u00ean, Th\u00ed D\u1ee5, B\u1ed5n S\u1ef1, B\u1ed5n sinh g\u1ed9p l\u1ea1i v\u1edbi nhau, th\u00ec Th\u1eadp Nh\u1ecb Ph\u1ea7n Gi\u00e1o c\u0169ng c\u00f3 th\u1ec3 th\u00e2u nhi\u1ebfp l\u1ea1i th\u00e0nh C\u1eedu Ph\u1ea7n Gi\u00e1o; C\u1eedu Ph\u1ea7n Gi\u00e1o l\u1ea1i c\u00f3 th\u1ec3 gom v\u00e0o Tam T\u1ea1ng, gom l\u1ea1i th\u00e0nh Tam T\u1ea1ng, Tam h\u1ecdc c\u0169ng \u0111\u01b0\u1ee3c gi\u1ea3i th\u00edch b\u1edfi Th\u1eadp Nh\u1ecb Ph\u1ea7n Gi\u00e1o, c\u0169ng l\u00e0 gi\u1ea3i th\u00edch b\u1edfi Tam T\u1ea1ng. 02:20
\nTr\u01b0\u1edbc kia, ch\u00fang ta \u0111\u01b0\u1ee3c nghe, t\u01b0 duy v\u00e0 c\u00f3 s\u1ef1 hi\u1ec3u bi\u1ebft v\u1ec1 \u00fd ngh\u0129a c\u1ee7a Th\u1eadp Nh\u1ecb Ph\u1ea7n Gi\u00e1o, \u00fd ngh\u0129a n\u00e0y ch\u00ednh l\u00e0 n\u1ed9i dung c\u1ee7a b\u1ea5t c\u1ee9 m\u1ed9t u\u1ea9n n\u00e0o trong \u201cng\u0169 u\u1ea9n\u201d, \u0111em n\u1ed9i dung n\u00e0y l\u00e0m c\u1ea3nh s\u1edf duy\u00ean. Th\u1eadp Nh\u1ecb Ph\u1ea7n Gi\u00e1o \u0111\u00e3 tr\u00ecnh b\u00e0y n\u1ed9i dung c\u1ee7a ng\u0169 u\u1ea9n \u0111\u1eb3ng, \u1edf trong \u0111\u00e2y c\u00f3 t\u1eeb \u201c\u0111\u1eb3ng\u201d, t\u1eeb \u201c\u0111\u1eb3ng\u201d n\u00e0y bao h\u00e0m m\u01b0\u1eddi hai x\u1ee9, m\u01b0\u1eddi t\u00e1m gi\u1edbi,… . Ng\u0169 u\u1ea9n \u2013 s\u1eafc, th\u1ecd, t\u01b0\u1edfng, h\u00e0nh, th\u1ee9c u\u1ea9n; bao h\u00e0m t\u1ea5t c\u1ea3 nh\u1eefng ph\u00e1p v\u00f4 th\u01b0\u1eddng. M\u01b0\u1eddi hai x\u1ee9 ch\u00ednh l\u00e0: s\u1eafc, thanh, h\u01b0\u01a1ng, v\u1ecb, x\u00fac, ph\u00e1p x\u1ee9 v\u00e0 nh\u00e3n, nh\u0129, t\u1ef7, thi\u1ec7t, th\u00e2n, \u00fd x\u1ee9. M\u01b0\u1eddi t\u00e1m gi\u1edbi t\u1ee9c: s\u1eafc gi\u1edbi, thanh gi\u1edbi, h\u01b0\u01a1ng gi\u1edbi, v\u1ecb gi\u1edbi, x\u00fac gi\u1edbi, ph\u00e1p gi\u1edbi, \u0111\u00e2y ch\u00ednh l\u00e0 ch\u1ea5p b\u1edfi s\u00e1u gi\u1edbi; nh\u00e3n gi\u1edbi, nh\u0129 gi\u1edbi, t\u1ef7 gi\u1edbi, thi\u1ec7t gi\u1edbi, th\u00e2n gi\u1edbi, \u00fd gi\u1edbi, \u0111\u00e2y ch\u00ednh l\u00e0 d\u1ef1a v\u00e0o c\u0103n c\u1ee7a s\u00e1u gi\u1edbi; nh\u00e3n th\u1ee9c gi\u1edbi, nh\u0129 th\u1ee9c gi\u1edbi, t\u1ef7 th\u1ee9c gi\u1edbi, thi\u1ec7t th\u1ee9c gi\u1edbi, th\u00e2n th\u1ee9c gi\u1edbi, v\u00e0 \u00fd th\u1ee9c gi\u1edbi, \u0111\u00e2y l\u00e0 c\u00f3 th\u1ec3 d\u1ef1a v\u00e0o th\u1ee9c c\u1ee7a s\u00e1u gi\u1edbi. Do \u0111\u00f3, c\u1ed9ng l\u1ea1i l\u00e0 bao nhi\u00eau n\u00e0o? S\u00e1u nh\u00e2n ba b\u1eb1ng m\u01b0\u1eddi t\u00e1m, m\u01b0\u1eddi t\u00e1m gi\u1edbi. M\u01b0\u1eddi hai x\u1ee9 v\u00e0 m\u01b0\u1eddi t\u00e1m gi\u1edbi bao h\u00e0m t\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p, t\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p! 03:43
\nDo \u0111\u00f3, ng\u0169 u\u1ea9n, m\u01b0\u1eddi hai x\u1ee9, m\u01b0\u1eddi t\u00e1m gi\u1edbi,\u2026 nh\u1eefng th\u1ee9 n\u00e0y \u0111\u1ec1u l\u00e0 n\u1ed9i dung m\u00e0 kinh Ph\u1eadt mu\u1ed1n khai th\u1ecb cho ch\u00fang ta, trong l\u00fac tu Xa-ma-tha, n\u00ean l\u1ea5y nh\u1eefng n\u1ed9i dung n\u00e0y l\u00e0m c\u1ea3nh s\u1edf duy\u00ean. 04:01
\nTi\u00eau chu\u1ea9n \u0111\u1ec3 tu th\u00e0nh Xa-ma-tha
\nN\u00f3i: \u201ct\u00e2m n\u01b0\u01a1ng theo \u0111\u1ec3 kh\u00f4ng b\u1ecb t\u00e1n lo\u1ea1n ra b\u00ean ngo\u00e0i, t\u1eeb ch\u00e1nh ni\u1ec7m ch\u00e1nh tri \u0111\u1ed1i v\u1edbi c\u1ea3nh gi\u1edbi c\u1ee7a m\u00ecnh, th\u00e2n t\u00e2m m\u00ecnh n\u1eafm ch\u1eafc v\u00e0o ni\u1ec7m n\u00e0y\u201d ch\u00ednh l\u00e0 t\u00e2m duy\u00ean theo nh\u1eefng n\u1ed9i dung n\u00e0y, kh\u00f4ng n\u00ean t\u00e1n lo\u1ea1n ho\u1eb7c ph\u00f3ng d\u1eadt \u0111\u1ebfn nh\u1eefng n\u01a1i kh\u00e1c, th\u00f4ng qua s\u1ef1 ch\u00fa \u00fd \u2013 ch\u00e1nh ni\u1ec7m, ch\u00e1nh tri ti\u1ebfp t\u1ee5c chuy\u00ean ch\u00fa tr\u00ean c\u1ea3nh s\u1edf duy\u00ean, ti\u1ebfp t\u1ee5c chuy\u00ean ch\u00fa tr\u00ean c\u1ea3nh s\u1edf duy\u00ean. \u201cDo \u0111\u00f3 t\u00e2m m\u00ecnh \u0111\u1ed1i v\u1edbi c\u1ea3nh c\u00f3 th\u1ec3 t\u1ef1 \u0111\u1ed9ng d\u1ec5 d\u00e0ng an tr\u00fa tr\u00ean \u0111\u00f3, n\u1ebfu trong l\u00fac n\u00e0y th\u00e2n t\u00e2m kh\u1edfi l\u00ean t\u1ea5t c\u1ea3 h\u1ef7 l\u1ea1c c\u1ee7a khinh an, \u0111\u00f3 l\u00e0 Tam-ma-\u0111\u1ecba t\u1ee9c l\u00e0 Xa-ma-tha\u201d. M\u1ed9t khi n\u1ed9i t\u00e2m \u0111\u00e3 c\u00f3 th\u1ec3 \u201cnh\u1eadm v\u1eadn\u201d m\u00e0 an tr\u1ee5 n\u01a1i c\u1ea3nh s\u1edf duy\u00ean, \u201cnh\u1eadm v\u1eadn\u201d ngh\u0129a l\u00e0 g\u00ec? T\u1ee9c l\u00e0 ho\u00e0n to\u00e0n kh\u00f4ng c\u1ea7n t\u1ed1n s\u1ee9c l\u1ef1c, m\u00e0 v\u1eabn c\u00f3 th\u1ec3 an tr\u1ee5 n\u01a1i c\u1ea3nh s\u1edf duy\u00ean m\u1ed9t c\u00e1ch h\u1ebft s\u1ee9c t\u1ef1 nhi\u00ean, h\u1ebft s\u1ee9c nh\u1eb9 nh\u00e0ng! V\u1eady b\u1ea1n n\u00f3i xem, ch\u00fang ta hi\u1ec7n t\u1ea1i \u0111i t\u1ea3n b\u1ed9 khi n\u00e0o g\u1ecdi l\u00e0 t\u1ef1 nhi\u00ean nh\u1ea5t? N\u1ebfu nh\u01b0 m\u1ed9t ng\u01b0\u1eddi r\u1ea5t m\u1ea1nh kh\u1ecfe, kh\u00f4ng m\u1eafc b\u1ec7nh g\u00ec, h\u1ecd \u0111i t\u1ea3n b\u1ed9 s\u1ebd r\u1ea5t nh\u1eb9 nh\u00e0ng, nh\u01b0 vi\u1ec7c \u0111\u01b0a ch\u00e2n b\u01b0\u1edbc v\u1ec1 ph\u00eda tr\u01b0\u1edbc, b\u01b0\u1edbc sao m\u00e0 c\u1ea3m th\u1ea5y tho\u1ea3i m\u00e1i l\u00e0 \u0111\u01b0\u1ee3c. Hay n\u00f3i, m\u1ed9t vi\u1ec7c kh\u00e1c c\u00f3 l\u1ebd r\u1eb1ng c\u00f2n nh\u1eb9 nh\u00e0ng h\u01a1n c\u1ea3 vi\u1ec7c t\u1ea3n b\u1ed9, \u0111\u00f3 l\u00e0 c\u00f3 th\u1ec3 an tr\u00fa n\u01a1i c\u1ea3nh s\u1edf duy\u00ean, n\u00f3 kh\u00f4ng c\u1ea7n ph\u1ea3i t\u1ed1n qu\u00e1 nhi\u1ec1u s\u1ee9c l\u1ef1c \u0111\u1ec3 kh\u1ed1ng ch\u1ebf t\u00e2m n\u00e0y, l\u00fac th\u00ec tr\u1ea7m t\u0129nh, khi th\u00ec t\u00e1n lo\u1ea1n, n\u00f3 \u0111\u00e3 \u0111\u01b0\u1ee3c thu\u1ea7n h\u00f3a r\u1ed3i, \u0111\u01b0\u1ee3c \u0111i\u1ec1u ph\u1ee5c r\u1ed3i, sau khi \u0111\u01b0\u1ee3c \u0111i\u1ec1u ph\u1ee5c r\u1ed3i th\u00ec s\u1ebd sanh kh\u1edfi th\u00e2n khinh an. \u00d4i! \u0110\u00f3 l\u00e0 m\u1ed9t c\u1ea3m gi\u00e1c m\u00e0 c\u00f3 l\u1ebd th\u00e2n th\u1ec3 ch\u00fang ta ch\u01b0a t\u1eebng c\u1ea3m nh\u1eadn qua, th\u00e2n khinh an. Khinh an l\u00e0 c\u1ea3m gi\u00e1c nh\u01b0 th\u1ebf n\u00e0o? H\u00e3y th\u1eed luy\u1ec7n t\u1eadp m\u1ed9t ch\u00fat xem nh\u00e9! Ti\u1ebfp theo \u0111\u00f3, c\u00f2n c\u00f3 \u201ct\u00e2m khinh an\u201d \u2013 \u0111\u00f3 l\u00e0 s\u1ef1 h\u1ec9 l\u1ea1c c\u1ee7a t\u00e2m khi chuy\u00ean ch\u00fa. Khi \u0111\u00e3 c\u00f3 \u0111\u1ee7 c\u1ea3 s\u1ef1 h\u1ef7 l\u1ea1c c\u1ee7a th\u00e2n khinh an v\u00e0 t\u00e2m khinh an r\u1ed3i, th\u00ec Tam-ma-\u0111\u1ecba n\u00e0y s\u1ebd chuy\u1ec3n th\u00e0nh Xa-ma-tha. 05:50
\n\u0110i\u1ec1u r\u1ea5t hi\u1ec3n nhi\u00ean ch\u00ednh l\u00e0, s\u1ef1 khinh an n\u00e0y c\u1ee7a th\u00e2n v\u00e0 t\u00e2m, ch\u1eafc ch\u1eafn \u0111\u01b0\u1ee3c sinh ra t\u1eeb m\u1ed9t thi\u1ec7n s\u1edf duy\u00ean \u0111\u00f3 ch\u00ednh l\u00e0 vi\u1ec7c ch\u00fang ta \u0111\u01b0\u1ee3c nghe, t\u01b0 duy v\u1ec1 Th\u1eadp Nh\u1ecb Ph\u1ea7n Gi\u00e1o v\u00e0 h\u01a1n n\u1eefa tuy\u1ec7t \u0111\u1ed1i kh\u00f4ng th\u1ec3 t\u00e1ch r\u1eddi kh\u1ecfi ch\u00e1nh tri v\u00e0 ch\u00e1nh ni\u1ec7m, v\u00ec v\u1eady, khinh an n\u00e0y l\u00e0 s\u1ef1 hu\u1ea5n luy\u1ec7n t\u00e2m. Sau \u0111\u00f3, hu\u1ea5n luy\u1ec7n \u0111\u1ebfn khi t\u00e2m c\u1ee7a ch\u00fang ta c\u00f3 th\u1ec3 an tr\u1ee5 tr\u00ean c\u1ea3nh s\u1edf duy\u00ean m\u1ed9t c\u00e1ch v\u00f4 c\u00f9ng t\u1ef1 do, v\u00f4 c\u00f9ng nh\u1eb9 nh\u00e0ng, h\u01a1n n\u1eefa v\u1eabn c\u1ee9 b\u1ea3o tr\u00ec s\u1ef1 an tr\u1ee5 \u0111\u00f3 cho \u0111\u1ebfn khi sanh th\u00e2n khinh an v\u00e0 t\u00e2m khinh an, l\u00fac b\u1ea5y gi\u1edd Tam-ma-\u0111\u1ecba kia s\u1ebd tr\u1edf th\u00e0nh Xa-ma-tha. Do \u0111\u00f3, \u0111\u00e2y ch\u00ednh l\u00e0 m\u1ed9t lo\u1ea1i tu tr\u00ec khi\u1ebfn ng\u01b0\u1eddi ta ph\u1ea3i mong \u0111\u1ee3i v\u00e0 h\u01b0\u1edbng \u0111\u1ebfn, hy v\u1ecdng ch\u00fang ta c\u00f3 th\u1ec3 t\u00edch l\u0169y t\u01b0 l\u01b0\u01a1ng, \u0111\u1ec3 ho\u00e0n th\u00e0nh ph\u01b0\u01a1ng ph\u00e1p tu luy\u1ec7n n\u00e0y. 06:35
\nKh\u00f4ng c\u1ea7n \u0111\u1ee3i \u0111i\u1ec1u ki\u1ec7n ch\u1ee9ng \u0111\u01b0\u1ee3c kh\u00f4ng t\u00e1nh m\u1edbi c\u00f3 th\u1ec3 sinh kh\u1edfi Xa-ma-tha
\nCh\u00fang ta xem ph\u1ea7n ti\u1ebfp theo, \u201cdo th\u00e2u nhi\u1ebfp n\u1ed9i t\u00e2m kh\u00f4ng t\u00e1n lo\u1ea1n v\u1edbi c\u1ea3nh s\u1edf duy\u00ean th\u00ec li\u1ec1n c\u00f3 th\u1ec3 sinh kh\u1edfi, kh\u00f4ng c\u1ea7n th\u00f4ng \u0111\u1ea1t \u00fd ngh\u0129a ch\u00e2n th\u1eadt c\u1ee7a c\u00e1c ph\u00e1p\u201d \u2013 Xa-ma-tha nh\u01b0 th\u1ebf n\u00e0y, m\u1ed9t Xa-ma-tha ch\u00ednh l\u00e0 th\u00e2n v\u00e0 t\u00e2m \u0111\u1ec1u khinh an, l\u00e0m th\u1ebf n\u00e0o \u0111\u1ec3 n\u00f3 kh\u1edfi sinh? Ph\u1ea3i ch\u0103ng nh\u1ea5t \u0111\u1ecbnh ph\u1ea3i ch\u1ee9ng \u0111\u01b0\u1ee3c t\u00e1nh kh\u00f4ng m\u1edbi c\u00f3 th\u1ec3 sinh kh\u1edfi Xa-ma-tha nh\u01b0 v\u1eady? C\u00f3 ph\u1ea3i nh\u01b0 v\u1eady kh\u00f4ng? \u0110\u1ea1i s\u01b0 n\u00f3i Xa-ma-tha n\u00e0y, \u201cdo th\u00e2u nhi\u1ebfp n\u1ed9i t\u00e2m kh\u00f4ng t\u00e1n lo\u1ea1n tr\u01b0\u1edbc c\u1ea3nh s\u1edf duy\u00ean th\u00ec n\u00f3 li\u1ec1n sanh kh\u1edfi\u201d, ch\u00ednh l\u00e0 h\u01b0\u1edbng v\u00e0o trong m\u00e0 gi\u1eef g\u00ecn n\u1ed9i t\u00e2m, t\u00e2m kh\u00f4ng ph\u00e2n t\u00e1n kh\u1ecfi c\u1ea3nh s\u1edf duy\u00ean l\u00e0 \u0111\u00e3 c\u00f3 th\u1ec3 sanh kh\u1edfi r\u1ed3i; ho\u00e0n to\u00e0n kh\u00f4ng c\u1ea7n \u0111\u1ee3i \u0111i\u1ec1u ki\u1ec7n ph\u1ea3i ch\u1ee9ng ng\u1ed9 ch\u00e2n th\u1eadt ngh\u0129a c\u1ee7a c\u00e1c ph\u00e1p, ch\u00ednh l\u00e0 kh\u00f4ng c\u1ea7n ph\u1ea3i c\u00f3 ti\u1ec1n \u0111\u1ec1 l\u00e0 ch\u1ee9ng ng\u1ed9 t\u00e1nh kh\u00f4ng c\u1ee7a c\u00e1c ph\u00e1p. N\u00ean Xa-ma-tha ch\u1ee7 y\u1ebfu l\u00e0 d\u1ef1a v\u00e0o s\u1ef1 nhi\u1ebfp t\u00e2m, \u0111\u1eebng \u0111\u1ec3 cho t\u00e2m ph\u00e2n t\u00e1n \u0111\u1ebfn c\u00e1c c\u1ea3nh s\u1edf duy\u00ean kh\u00e1c l\u00e0 \u0111\u00e3 c\u00f3 th\u1ec3 sanh kh\u1edfi r\u1ed3i. N\u00ean n\u00f3i kh\u00f4ng nh\u1ea5t \u0111\u1ecbnh c\u1ea7n ph\u1ea3i ch\u1ee9ng \u0111\u1eafc kh\u00f4ng t\u00e1nh r\u1ed3i sau \u0111\u00f3 m\u1edbi ch\u1ee9ng \u0111\u1eafc Xa-ma-tha, b\u1edfi v\u00ec Xa-ma-tha ch\u1ec9 c\u1ea7n n\u01b0\u01a1ng v\u00e0o s\u1ef1 nhi\u1ebfp t\u00e2m l\u00e0 c\u00f3 th\u1ec3 \u0111\u1ea1t \u0111\u01b0\u1ee3c, do \u0111\u00f3, \u0111\u00e2y ch\u00ednh l\u00e0 th\u1ec3 t\u00e1nh c\u1ee7a Xa-ma-tha. 07:46
\n\u00d4n t\u1eadp kinh v\u0103n c\u1ee7a Gi\u1ea3i Th\u00e2m M\u1eadt Kinh
\nV\u1eady ch\u00fang ta \u00f4n l\u1ea1i m\u1ed9t ch\u00fat \u0111o\u1ea1n kinh trong Gi\u1ea3i Th\u00e2m M\u1eadt Kinh. H\u00e3y xem, \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\u201d. T\u1ed5ng k\u1ebft l\u1ea1i m\u1ed9t ch\u00fat \u0111\u00f3 l\u00e0, ng\u01b0\u1eddi tu Xa-ma-tha nh\u1ea5t \u0111\u1ecbnh ph\u1ea3i \u1edf m\u1ed9t m\u00ecnh n\u01a1i an t\u0129nh v\u1eafng v\u1ebb, h\u01b0\u1edbng v\u00e0o trong m\u00e0 an tr\u1ee5 m\u1ed9t c\u00e1ch \u0111\u00fang \u0111\u1eafn, t\u00e1c \u00fd \u0111\u1ed1i v\u1edbi nh\u1eefng t\u01b0 duy thu\u1ed9c v\u1ec1 thi\u1ec7n ph\u00e1p. T\u00e2m c\u00f3 th\u1ec3 t\u00e1c \u00fd nh\u01b0 v\u1eady \u0111\u1eebng \u0111\u1ec3 n\u00f3 b\u1ecb h\u00f4n tr\u1ea7m ho\u1eb7c tr\u1ea1o c\u1eef \u1ea3nh h\u01b0\u1edfng, th\u00f4ng qua s\u1ef1 h\u01b0\u1edbng n\u1ed9i, th\u00f4ng qua s\u1ef1 h\u01b0\u1edbng n\u1ed9i m\u00e0 duy tr\u00ec s\u1ef1 t\u00e1c \u00fd \u0111\u00f3, r\u1ed3i ti\u1ebfp t\u1ee5c t\u00e1c \u00fd. C\u1ee9 h\u01b0\u1edbng v\u00e0o nh\u01b0 v\u1eady, ch\u00fa \u00fd! H\u01b0\u1edbng v\u00e0o kh\u00f4ng ph\u1ea3i l\u00e0 h\u01b0\u1edbng \u1edf \u0111\u00e2y, l\u00e0 h\u01b0\u1edbng \u1edf \u0111\u00e2y. H\u01a1n n\u1eefa c\u00f2n ph\u1ea3i an tr\u1ee5 nhi\u1ec1u l\u1ea7n trong \u0111\u00f3, ngay khi sanh kh\u1edfi th\u00e2n khinh an v\u00e0 t\u00e2m khinh an, th\u00ec Tam-ma-\u0111\u1ecba n\u00e0y ch\u00ednh l\u00e0 Xa-ma-tha r\u1ed3i. \u0110\u00f3 c\u0169ng ch\u00ednh l\u00e0 Tam-ma-\u0111\u1ecba m\u00e0 ch\u01b0 B\u1ed3 t\u00e1t th\u01b0\u1eddng lu\u00f4n t\u00ecm c\u1ea7u. Qu\u00fd v\u1ecb nghe r\u00f5 r\u1ed3i ch\u1ee9? 09:10 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 \u0432\u043c\u0435\u0441\u0442\u0435 \u0441 \u0432\u0430\u043c\u0438 \u0438\u0437\u0443\u0447\u0430\u0442\u044c \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb. \u041a\u0430\u043a \u0434\u0435\u043b\u0430 \u0443 \u0432\u0430\u0441 \u043d\u0430 \u044d\u0442\u043e\u0439 \u043d\u0435\u0434\u0435\u043b\u0435? \u0421\u0435\u0433\u043e\u0434\u043d\u044f \u043c\u044b \u043f\u0440\u043e\u0434\u043e\u043b\u0436\u0438\u043c \u0438\u0437\u0443\u0447\u0430\u0442\u044c \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u044c \u0438 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0435. \u041e\u0442\u043a\u0440\u043e\u0439\u0442\u0435 \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb \u043d\u0430 \u0441\u0442\u0440\u0430\u043d\u0438\u0446\u0435 338, \u0441\u0442\u0440\u043e\u043a\u0430 3. \u0412 \u043f\u0440\u043e\u0448\u043b\u044b\u0439 \u0440\u0430\u0437 \u043c\u044b \u0443\u0447\u0438\u043b\u0438 \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 \u0443\u0447\u0435\u043d\u0438\u0435 \u043e \u0441\u0443\u0449\u043d\u043e\u0441\u0442\u0438 \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438, \u0442\u043e \u0435\u0441\u0442\u044c, \u043e\u0441\u043d\u043e\u0432\u043d\u043e\u0435 \u0441\u0432\u043e\u0439\u0441\u0442\u0432\u043e. \u0412 \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 \u0433\u043e\u0432\u043e\u0440\u0438\u0442\u0441\u044f \u043e \u0441\u0443\u0449\u043d\u043e\u0441\u0442\u0438 \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438. \u041f\u043e\u0441\u043b\u0435 \u0446\u0438\u0442\u0430\u0442\u044b \u0438\u0437 \u00abC\u0432\u044f\u0449\u0435\u043d\u043d\u043e\u0439 \u0441\u0443\u0442\u0440\u044b \u0438\u0441\u0442\u043e\u043b\u043a\u043e\u0432\u0430\u043d\u0438\u044f \u0437\u0430\u043c\u044b\u0441\u043b\u0430\u00bb \u043c\u0430\u0441\u0442\u0435\u0440 \u0426\u043e\u043d\u043a\u0430\u043f\u0430 \u043d\u0430\u043f\u0438\u0441\u0430\u043b \u043e\u0431\u044a\u044f\u0441\u043d\u0435\u043d\u0438\u0435 \u043e \u043d\u0435\u0439. \u0418\u0442\u0430\u043a, \u043c\u044b \u0434\u0430\u043b\u044c\u0448\u0435 \u0447\u0438\u0442\u0430\u0435\u043c \u0442\u0435\u043a\u0441\u0442 \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u0430\u00bb. 00:54\u00a0
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\n\u00ab\u0422\u043e \u0435\u0441\u0442\u044c, \u0438\u0437\u0431\u0440\u0430\u0432 \u043e\u0431\u044a\u0435\u043a\u0442\u043e\u043c \u0441\u043e\u0437\u0435\u0440\u0446\u0430\u043d\u0438\u044f \u043a\u0430\u043a\u043e\u0435-\u043d\u0438\u0431\u0443\u0434\u044c \u043f\u043e\u0434\u0445\u043e\u0434\u044f\u0449\u0435\u0435 \u043f\u043e\u043b\u043e\u0436\u0435\u043d\u0438\u0435 \u0438\u0437 \u0434\u0432\u0435\u043d\u0430\u0434\u0446\u0430\u0442\u0438 \u0440\u0430\u0437\u0434\u0435\u043b\u043e\u0432 \u0421\u043b\u043e\u0432\u0430, [\u043d\u0430\u043f\u0440\u0438\u043c\u0435\u0440] \u0441\u0443\u0442\u044c \u0441\u043e\u0432\u043e\u043a\u0443\u043f\u043d\u043e\u0441\u0442\u0435\u0439 [\u043b\u0438\u0447\u043d\u043e\u0441\u0442\u0438], \u2014 \u043f\u0440\u0438 \u043f\u043e\u043c\u043e\u0449\u0438 \u0432\u043d\u0438\u043c\u0430\u0442\u0435\u043b\u044c\u043d\u043e\u0441\u0442\u0438 \u0438 \u0431\u0434\u0438\u0442\u0435\u043b\u044c\u043d\u043e\u0441\u0442\u0438 \u043f\u043e\u0434\u0434\u0435\u0440\u0436\u0438\u0432\u0430\u044e\u0442 \u043f\u043e\u0441\u0442\u043e\u044f\u043d\u043d\u043e\u0435 \u0437\u0430\u043a\u0440\u0435\u043f\u043b\u0435\u043d\u0438\u0435 \u043c\u044b\u0441\u043b\u0438 \u043d\u0430 \u044d\u0442\u043e\u043c \u043e\u0431\u044a\u0435\u043a\u0442\u0435, \u043d\u0435 \u0434\u043e\u043f\u0443\u0441\u043a\u0430\u044f \u043e\u0442\u043a\u043b\u043e\u043d\u0435\u043d\u0438\u0439. \u041f\u0440\u0438 \u0434\u043e\u0441\u0442\u0438\u0436\u0435\u043d\u0438\u0438 \u0442\u0430\u043a\u0438\u043c \u0441\u043f\u043e\u0441\u043e\u0431\u043e\u043c \u0435\u0441\u0442\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0433\u043e \u043f\u0440\u0435\u0431\u044b\u0432\u0430\u043d\u0438\u044f \u043c\u044b\u0441\u043b\u0438 \u043d\u0430 \u043e\u0431\u044a\u0435\u043a\u0442\u0435, \u0437\u0430\u0440\u043e\u0436\u0434\u0430\u044e\u0442\u0441\u044f \u0440\u0430\u0434\u043e\u0441\u0442\u044c \u0438 \u0431\u043b\u0430\u0436\u0435\u043d\u0441\u0442\u0432\u043e \u0441\u043e\u0432\u0435\u0440\u0448\u0435\u043d\u043d\u043e\u0439 \u043f\u043e\u0434\u0430\u0442\u043b\u0438\u0432\u043e\u0441\u0442\u0438 \u0442\u0435\u043b\u0430 \u0438 \u0443\u043c\u0430. \u0422\u043e\u0433\u0434\u0430 \u0441\u0430\u043c\u0430\u0434\u0445\u0438 \u0441\u0442\u0430\u043d\u043e\u0432\u0438\u0442\u0441\u044f \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u044c\u044e.\u00bb[1]\u00a001:27
\n\u0421\u043c\u044b\u0441\u043b \u044d\u0442\u043e\u0433\u043e \u043e\u0442\u0440\u044b\u0432\u043a\u0430 \u00abC\u0432\u044f\u0449\u0435\u043d\u043d\u043e\u0439 \u0441\u0443\u0442\u0440\u044b \u0438\u0441\u0442\u043e\u043b\u043a\u043e\u0432\u0430\u043d\u0438\u044f \u0437\u0430\u043c\u044b\u0441\u043b\u0430\u00bb \u2013 \u0441\u043e\u0434\u0435\u0440\u0436\u0430\u043d\u0438\u0435 \u00ab\u043a\u0430\u043a\u043e\u0433\u043e-\u043d\u0438\u0431\u0443\u0434\u044c \u043f\u043e\u0434\u0445\u043e\u0434\u044f\u0449\u0435\u0433\u043e \u043f\u043e\u043b\u043e\u0436\u0435\u043d\u0438\u044f \u0438\u0437 \u0434\u0432\u0435\u043d\u0430\u0434\u0446\u0430\u0442\u0438 \u0440\u0430\u0437\u0434\u0435\u043b\u043e\u0432 \u0421\u043b\u043e\u0432\u0430\u00bb. \u0427\u0442\u043e \u0442\u0430\u043a\u043e\u0435 \u00ab\u0414\u0432\u0435\u043d\u0430\u0434\u0446\u0430\u0442\u044c \u0440\u0430\u0437\u0434\u0435\u043b\u043e\u0432 \u0421\u043b\u043e\u0432\u0430\u00bb? \u00ab\u0414\u0432\u0435\u043d\u0430\u0434\u0446\u0430\u0442\u044c \u0440\u0430\u0437\u0434\u0435\u043b\u043e\u0432 \u0421\u043b\u043e\u0432\u0430\u00bb \u0432\u043a\u043b\u044e\u0447\u0430\u044e\u0442: \u0421\u0443\u0442\u0440\u0430, \u0413\u0435\u0439\u044f, \u0412\u044c\u044f\u043a\u0430\u0440\u0430\u043d\u0430, \u0413\u0430\u0442\u0445\u0430, \u0423\u0434\u0430\u043d\u0430, \u041d\u0438\u0434\u0430\u043d\u0430, \u0410\u0432\u0430\u0434\u0430\u043d\u0430, \u0418\u0442\u0438\u0432\u0440\u0438\u0442\u0442\u0430\u043a\u0430, \u0414\u0436\u0430\u0442\u0430\u043a\u0430, \u0412\u0430\u0439\u043f\u0443\u043b\u044c\u044f, \u0410\u0434\u0431\u0445\u0443\u0442\u0430\u0434\u0445\u0430\u0440\u043c\u0430, \u0423\u043f\u0430\u0434\u0435\u0448\u0430. \u0412\u043e\u0442 \u0442\u0430\u043a\u043e\u0435 \u00ab\u0414\u0432\u0435\u043d\u0430\u0434\u0446\u0430\u0442\u044c \u0440\u0430\u0437\u0434\u0435\u043b\u043e\u0432 \u0421\u043b\u043e\u0432\u0430\u00bb \u0441\u043e\u0441\u0442\u0430\u0432\u043b\u044f\u0435\u0442 \u043e\u0434\u0438\u043d \u0438\u0437 \u0441\u043f\u043e\u0441\u043e\u0431\u043e\u0432 \u043a\u043b\u0430\u0441\u0441\u0438\u0444\u0438\u043a\u0430\u0446\u0438\u0438 \u0431\u0443\u0434\u0434\u0438\u0439\u0441\u043a\u0438\u0445 \u0443\u0447\u0435\u043d\u0438\u0439. \u0415\u0441\u043b\u0438 \u043c\u044b \u043a\u043b\u0430\u0441\u0441\u0438\u0444\u0438\u0446\u0438\u0440\u0443\u0435\u043c \u044d\u0442\u0438 \u0447\u0435\u0442\u044b\u0440\u0435: \u041d\u0438\u0434\u0430\u043d\u0443, \u0410\u0432\u0430\u0434\u0430\u043d\u0443, \u0418\u0442\u0438\u0432\u0440\u0438\u0442\u0442\u0430\u043a\u0443, \u0414\u0436\u0430\u0442\u0430\u043a\u0443 \u0432\u043c\u0435\u0441\u0442\u0435 \u043a\u0430\u043a \u043e\u0434\u0438\u043d \u0440\u0430\u0437\u0434\u0435\u043b, \u0442\u043e \u0434\u0432\u0435\u043d\u0430\u0434\u0446\u0430\u0442\u044c \u0440\u0430\u0437\u0434\u0435\u043b\u043e\u0432 \u0421\u043b\u043e\u0432\u0430 \u0442\u0430\u043a\u0436\u0435 \u043c\u043e\u0436\u043d\u043e \u043a\u043b\u0430\u0441\u0441\u0438\u0444\u0438\u0446\u0438\u0440\u043e\u0432\u0430\u0442\u044c \u0432 \u0434\u0435\u0432\u044f\u0442\u044c \u0440\u0430\u0437\u0434\u0435\u043b\u043e\u0432 \u0421\u043b\u043e\u0432\u0430, \u0430 \u0434\u0435\u0432\u044f\u0442\u044c \u0440\u0430\u0437\u0434\u0435\u043b\u043e\u0432 \u0421\u043b\u043e\u0432\u0430 \u043c\u043e\u0436\u043d\u043e \u0443\u043c\u0435\u0441\u0442\u0438\u0442\u044c\u0441\u044f \u0432 \u0442\u0440\u0438\u043f\u0438\u0442\u0430\u043a\u0443. \u0414\u0432\u0435\u043d\u0430\u0434\u0446\u0430\u0442\u044c \u0440\u0430\u0437\u0434\u0435\u043b\u043e\u0432 \u0421\u043b\u043e\u0432\u0430 \u0438 \u0442\u0440\u0438\u043f\u0438\u0442\u043a\u0430 \u043e\u0431\u043e \u043e\u0431\u044a\u044f\u0441\u043d\u044f\u044e\u0442 \u0442\u0440\u0438 \u0434\u0440\u0430\u0433\u043e\u0446\u0435\u043d\u043d\u044b\u0435 \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0438. 02:20
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\n\u041f\u043e\u0432\u0442\u043e\u0440\u0435\u043d\u0438\u0435 \u043e\u0442\u0440\u044b\u0432\u043a\u0438 \u00ab\u0418\u0441\u0442\u043e\u043b\u043a\u043e\u0432\u0430\u043d\u0438\u044f \u0437\u0430\u043c\u044b\u0441\u043b\u0430\u00bb
\n\u0422\u0435\u043f\u0435\u0440\u044c \u0434\u0430\u0432\u0430\u0439\u0442\u0435 \u0435\u0449\u0451 \u0440\u0430\u0437 \u0440\u0430\u0441\u0441\u043c\u043e\u0442\u0440\u0435\u0442\u044c \u043e\u0442\u0440\u044b\u0432\u043e\u043a \u0438\u0437 \u00abC\u0432\u044f\u0449\u0435\u043d\u043d\u043e\u0439 \u0441\u0443\u0442\u0440\u044b \u0438\u0441\u0442\u043e\u043b\u043a\u043e\u0432\u0430\u043d\u0438\u044f \u0437\u0430\u043c\u044b\u0441\u043b\u0430\u00bb. \u041f\u0440\u043e\u0447\u0442\u0438\u0442\u0435: 07:52
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\n\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\u0435\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, \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. \u0418\u043c\u0435\u043d\u043d\u043e \u0442\u0430\u043a \u0411\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 08:20
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\n[1] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440\u0430\u043d\u0438\u0446\u0430 7.<\/p>\n","protected":false},"excerpt":{"rendered":"
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