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\n\u6bd7\u94b5\u820d\u90a3\u7684\u6240\u7f18
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\n\u5728\u300a\u56db\u5bb6\u5408\u6ce8\u300b\u91cc\u7279\u522b\u6709\u63d0\u5230\u6b62\u89c2\u7684\u6240\u7f18\u662f\u76f8\u540c\u7684\uff0c\u6240\u4ee5\u6bd7\u94b5\u820d\u90a3\u5c31\u662f\u7f18\u7740\u4e4b\u524d\u5962\u6469\u4ed6\u6240\u7f18\u7684\u90a3\u4e9b\u6cd5\u3002\u800c\u5962\u6469\u4ed6\u662f\u7f18\u7740\u4ec0\u4e48\u6cd5\u5462\uff1f\u5c31\u662f\u8fc7\u53bb\u95fb\u601d\u6289\u62e9\u601d\u60df\u7684\u5185\u6db5\u3002\u6bd7\u94b5\u820d\u90a3\u5c06\u5584\u601d\u60df\u6cd5\u4f5c\u4e3a\u5185\u5728\u4e09\u6469\u5730\u6240\u884c\u5883\u7684\u8fd9\u4e2a\u5f71\u50cf\uff0c\u4e09\u6469\u5730\u7684\u6240\u884c\u5883\u7684\u5f71\u50cf\u662f\u4ec0\u4e48\u5462\uff1f\u600e\u4e48\u7406\u89e3\u5462\uff1f\u8fd8\u662f\u5728\u300a\u56db\u5bb6\u5408\u6ce8\u300b\u91cc\uff0c\u5df4\u68ad\u6cd5\u738b\u89e3\u91ca\u8bf4\uff0c\u5185\u5fc3\u6240\u663e\u73b0\u6240\u884c\u5883\u7684\u4e49\u5171\u76f8\u300203:42
\n\u4e49\u5171\u76f8\u7684\u5b9a\u4e49
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\n\u90a3\u4e48\u5206\u522b\u5fc3\u5fc5\u987b\u900f\u8fc7\u663e\u73b0\u4e49\u5171\u76f8\uff0c\u6ce8\u610f\uff01\u5206\u522b\u5fc3\u5fc5\u987b\u900f\u8fc7\u663e\u73b0\u4e49\u5171\u76f8\u624d\u80fd\u76f4\u63a5\u6267\u53d6\u7a7a\u6027\u3002\u7f18\u7740\u5185\u5728\u7684\u4e09\u6469\u5730\u6240\u884c\u5883\u7684\u8fd9\u4e2a\u5f71\u50cf\uff0c\u5bf9\u4e8e\u8fd9\u4e9b\u5f71\u50cf\u8981\u505a\u4ec0\u4e48\u5462\uff1f\u6709\u51e0\u4e2a\u5b57\uff1a\u89c2\u5bdf\u3001\u80dc\u89e3\u2500\u2500\u5206\u522b\u89c2\u5bdf\u7a7a\u6027\u3001\u80dc\u89e3\u7a7a\u6027\u300205:54
\n\u6bd7\u94b5\u820d\u90a3\u7684\u7c7b\u522b
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\n\u652f\u90a3\u582a\u5e03\u6240\u6301\u7684\u9519\u8c2c\u89c1\u89e3
\n\u6b64\u7ecf\u5ba3\u8bf4\u6bd8\u94b5\u820d\u90a3\u662f\u89c2\u5bdf\u6167\uff0c\u6700\u6781\u660e\u663e\u65e0\u53ef\u62b5\u8d56\u300208:52
\n\u8fd9\u6bb5\u7ecf\u6587\u89e3\u91ca\u4e00\u4e0b\uff0c\u5c31\u662f\u8fd9\u6bb5\u7ecf\u6587\u6781\u5176\u6e05\u6670\u5730\u5ba3\u8bf4\u4e86\u6bd7\u94b5\u820d\u90a3\u4e3a\u89c2\u5bdf\u6167\uff0c\u6beb\u65e0\u62b5\u8d56\u7684\u4f59\u5730\u3002\u5b97\u5927\u5e08\u8bf4\uff1a\u8fd9\u4e2a\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u8bf4\u4e0d\u53ef\u4ee5\u62b5\u8d56\uff01\u7136\u540e\u6211\u4eec\u7ee7\u7eed\u770b\uff0c\u8bf4\uff1a09:13
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\n\u4f20\u8bf4\u6709\u4e2a\u652f\u90a3\u582a\u5e03\uff0c\u770b\u5230\u4e86\u8fd9\u6bb5\u7ecf\u6587\u4e4b\u540e\uff0c\u5c31\u8bf4\uff1a\u201c\u4e0d\u77e5\u9053\u8fd9\u662f\u4e0d\u662f\u4f5b\u7ecf\uff01\u201d\u800c\u4e14\u7528\u811a\u53bb\u8e29\u8fd9\u4e2a\u7ecf\u5178\u3001\u8e0f\u8fd9\u4e2a\u7ecf\u5178\u3002\u90a3\u4e48\u4e3a\u4ec0\u4e48\u8fd9\u4e2a\u652f\u90a3\u582a\u5e03\u4f1a\u505a\u51fa\u4ee4\u6211\u4eec\u975e\u5e38\u60ca\u8bb6\u548c\u6016\u754f\u7684\u8fd9\u4e2a\u4e8b\u60c5\u5462\uff1f\u56e0\u4e3a\u4ed6\u8ba4\u4e3a\u51e1\u662f\u5206\u522b\u5fc3\u90fd\u662f\u76f8\u6267\uff0c\u90fd\u662f\u6267\u7740\u884c\u76f8\uff0c\u56e0\u6b64\u4ed6\u629b\u5f03\u4e86\u89c2\u5bdf\u6167\uff0c\u5c31\u662f\u6beb\u4e0d\u4f5c\u610f\uff0c\u8ba4\u4e3a\u6beb\u4e0d\u4f5c\u610f\u624d\u662f\u4fee\u6301\u751a\u6df1\u7684\u7a7a\u6027\u3002\u4ec0\u4e48\u90fd\u4e0d\u60f3\uff0c\u7136\u540e\u628a\u5fc3\u653e\u7a7a\uff0c\u4e0d\u8981\u4efb\u4f55\u4f5c\u610f\uff0c\u8ba4\u4e3a\u8fd9\u5c31\u662f\u4fee\u6301\u7a7a\u6027\u300210:30
\n\u7531\u4e8e\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u7684\u8bf4\u6cd5\uff0c\u4e0e\u652f\u90a3\u582a\u5e03\u7684\u4e3b\u5f20\u4e0d\u76f8\u7b26\u987a\uff0c\u6240\u4ee5\u652f\u90a3\u582a\u5e03\u624d\u7528\u811a\u6765\u8e29\u8e0f\u4f5b\u7ecf\u3002\u5927\u5e08\u53c8\u8bf4\uff1a\u201c\u73b0\u89c1\u591a\u6709\u968f\u6b64\u6d3e\u8005\u201d\uff0c\u5c31\u662f\u90a3\u4e2a\u65f6\u5019\u5f53\u65f6\u6709\u5f88\u591a\u8ffd\u968f\u652f\u90a3\u582a\u5e03\u7684\u4eba\u300210:53
\n\u5728\u8fc7\u53bb\u9759\u547d\u8bba\u5e08\u90a3\u4e2a\u65f6\u4ee3\uff0c\u6851\u8036\u5bfa\u5c31\u5df2\u7ecf\u5efa\u7acb\u4e86\u4e0d\u52a8\u9759\u8651\u6d32\uff0c\u90a3\u65f6\u5019\u6709\u8fce\u8bf7\u6c49\u5730\u7684\u51fa\u5bb6\u4eba\u2500\u2500\u4e5f\u5c31\u662f\u652f\u90a3\u582a\u5e03\uff0c\u5230\u85cf\u5730\u8bb2\u7985\u5b66\u3002\u4f46\u90a3\u4e2a\u65f6\u5019\u7684\u652f\u90a3\u582a\u5e03\u4fee\u7985\u7684\u65b9\u6cd5\u662f\u975e\u5e38\u6e05\u51c0\u3001\u6b63\u786e\u7684\uff0c\u6240\u4ee5\u9759\u547d\u8bba\u5e08\u6ca1\u6709\u53cd\u5bf9\u6216\u7834\u65a5\u3002\u56e0\u4e3a\u975e\u5e38\u6e05\u51c0\u548c\u6b63\u786e\uff0c\u6240\u4ee5\u4ed6\u975e\u5e38\u6b22\u8fce\u6765\u81ea\u6c49\u5730\u7684\u7985\u5e08\u4eec\u5728\u6851\u8036\u5bfa\u4f5c\u89c2\u4fee\u3002\u4f46\u662f\u9759\u547d\u8bba\u5e08\u77e5\u9053\u5c06\u6765\u4f1a\u6709\u4e00\u4f4d\u6301\u9519\u8c2c\u89c1\u89e3\u7684\u8fd9\u6837\u7684\u4e00\u4e2a\u652f\u90a3\u582a\u5e03\uff0c\u4ed6\u4f1a\u6765\u85cf\u5730\uff0c\u800c\u4e14\u4f1a\u4f24\u5bb3\u5723\u6559\u3002\u4e8e\u662f\u9759\u547d\u8bba\u5e08\u5c31\u7559\u4e0b\u4e86\u4e00\u53e5\u8bdd\uff0c\u7559\u4e0b\u4e86\u9057\u8a00\u8bf4\uff1a\u201c\u5c06\u6765\u4f1a\u6709\u6301\u9519\u8c2c\u89c1\u89e3\u7684\u652f\u90a3\u582a\u5e03\u6765\u85cf\u5730\u7834\u574f\u5723\u6559\uff0c\u90a3\u4e2a\u65f6\u5019\u600e\u4e48\u529e\uff1f\u90a3\u4e2a\u65f6\u5019\u53ef\u4ee5\u5230\u5370\u5ea6\u53bb\u8fce\u8bf7\u6211\u7684\u5927\u5f1f\u5b50\u83b2\u82b1\u6212\uff0c\u6765\u7834\u65a5\u90a3\u4f4d\u652f\u90a3\u582a\u5e03\u5bf9\u5723\u6559\u7684\u6bc1\u8c24\u3002\u201d\u00a012:16
\n\u6240\u4ee5\u6709\u4e24\u79cd\u4e0d\u540c\u7684\u652f\u90a3\u582a\u5e03\uff1a\u4e00\u79cd\u662f\u6301\u6b63\u786e\u89c1\u89e3\u7684\uff0c\u4e00\u79cd\u662f\u4ed6\u7684\u89c1\u89e3\u662f\u9519\u8c2c\u7684\u3001\u662f\u88ab\u7956\u5e08\u5475\u8d23\u548c\u7834\u65a5\u7684\u3002\u4e0d\u662f\u8bf4\u6240\u6709\u7684\u652f\u90a3\u582a\u5e03\u7684\u89c1\u89e3\u90fd\u662f\u9519\u8bef\u7684\uff0c\u8fd9\u4e00\u70b9\u6211\u4eec\u4e00\u5b9a\u8981\u5206\u6e05\u695a\u3002\u5728\u300a\u5e7f\u8bba\u300b\u91cc\u8fb9\u7834\u65a5\u7684\u652f\u90a3\u582a\u5e03\uff0c\u662f\u6307\u6301\u9519\u8c2c\u89c1\u89e3\u7684\u90a3\u4e2a\u652f\u90a3\u582a\u5e03\u3002\u5927\u5e08\u4e5f\u544a\u8bc9\u6211\u4eec\u8bf4\u5343\u4e07\u4e0d\u80fd\u968f\u5b66\uff0c\u8981\u77e5\u9053\u8fd9\u6837\u7684\u89c1\u89e3\u662f\u8981\u7834\u65a5\u7684\uff0c\u56e0\u4e3a\u5b83\u4e0d\u662f\u6b63\u786e\u5730\u89c2\u4fee\u7a7a\u6027\u7684\u65b9\u5f0f\uff1b\u6ca1\u6709\u4f20\u627f\u3001\u6ca1\u6709\u6e05\u51c0\u7684\u4f20\u627f\uff0c\u5b8c\u5168\u4e0d\u662f\u4f5b\u9640\u8ba9\u6211\u4eec\u53bb\u601d\u60df\u89c2\u5bdf\u7a7a\u6027\u7684\u6e05\u51c0\u4f20\u627f\uff0c\u6240\u4ee5\u5927\u5e08\u5728\u8fd9\u91cc\u8fb9\u7279\u522b\u6307\u51fa\u6765\u8bf4\uff0c\u7edd\u5bf9\u4e0d\u80fd\u8fd9\u6837\u4fee\u7a7a\u6027\uff0c\u6240\u4ee5\u6211\u4eec\u8981\u542c\u6e05\u695a\uff0113:20
\n\u300a\u83e9\u63d0\u9053\u6b21\u7b2c\u5e7f\u8bba\u300b\u539f\u6587\u6539\u8bd1\u53c2\u8003\u8868<\/p>\n

\u9875\u6570<\/p>\n

\u884c\u6570<\/p>\n

\u539f\u8bd1\uff08\u798f\u667a\u7b2c\u4e09\u7248\uff09<\/p>\n

\u6539\u8bd1<\/p>\n

\u6539\u8bd1\u539f\u56e0<\/p>\n

338<\/p>\n

9<\/p>\n

\u5982\u662f\u83e9\u8428\u80fd\u5584\u5de7\u6bd8\u94b5\u820d\u90a3<\/p>\n

\u5982\u662f\u662f\u4e3a\u83e9\u8428\u5584\u5de7\u6bd8\u94b5\u820d\u90a3<\/p>\n

\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n

00:00Hello, everyone! It’s time for us to study the Great Treatise again. Last time, we studied the nature of serenity. Now, we are going to study the nature of insight. Please open the Great Treatise, again to volume 3, page 16, this time to the next paragraph. And then, let us read the text together. 00:38 Appropriate Objects of Meditation for Practicing Insight [(2) in the Chinese text] As to the nature of insight, the same sutra says: After you have attained mental pliancy and physical pliancy, you stay therein and eliminate other mental aspects. Then, through the mental image which is the domain of the meditative concentration within, you individually examine those very topics upon which you have reflected, and affirm your conviction in them. With relation to the images that are the domain of such concentration, any differentiation of the understood meanings of these topics, or full differentiation, thorough examination, thorough analysis, forbearance, wish, differentiation of particulars, seeing, or thought is called “insight.” Thus is a bodhisattva skilled in insight. 01:29 Master Ba-so has an explanation for this passage in the Four Interwoven Annotations. Where the Sutra Unravelling the Intended Meaning says, “After you have attained mental pliancy and physical pliancy,” Master Ba-so explains that, here, “you”[2] refers to the person who is practicing concentration. After the practitioner of concentration has attained physical and mental pliancy, one stays in this state of pliancy, [the Chinese text says] “as a basis.” If translated directly from Tibetan, this sentence says that\u2014one stays in this kind of state.[3] And, “eliminate other mental aspects.” “Eliminate” here means cast aside, or cut away mental states which take up other objects. It does not mean taking up no object at all or having no thoughts. Rather, it means not taking up any other object. So, if one should not take up any other object, then what object should one take up?Then, through the mental image which is the domain of the meditative concentration within, you individually examine[4] those very topics upon which you have reflected, and affirm your conviction in them.[5]So, it is the mental image of that topic we have reflected upon, which is the “domain,” or “object of operation,”[6] of the meditative concentration within. Earlier, for serenity, one meditated on a topic that was learned and reflected on prior to that. In this inner state of concentration, this topic is taken up as a mental image.[7] 02:52 In the Four Interwoven Annotations, it is specifically mentioned that serenity and insight share the same object. Therefore, insight simply takes as its own object the same topics or phenomena which have been taken up by serenity. And what phenomena does serenity take as its object? They are the topics which one has learned, reflected on, and ascertained earlier. So, insight takes a topic which we have learned and reflected on earlier as a mental image, which is an object of operation for the meditative concentration within. What is meant by the “mental image” which is an “object of operation” or “domain” of a meditative concentration? Again, in the Four Interwoven Annotations, Master Ba-so explains that it is the generic image\u2014or “meaning-generality”[8]\u2014of the object, which appears to the mind. 03:42 The Definition of “Meaning-Generality” In the Four Interwoven Annotations, Master Ba-so says that this is the “meaning-generality” of the object which appears to the mind. Regarding “meaning-generality,” how is it defined in the Collected Topics? In a conceptual consciousness, it is a factor of mental superimposition which is not one [and the same with some object], but appears to be one [and the same with that object].[9] So, what does this mean? For example, suppose if we have visited our main monastery in Taiwan, and looked at its Hua-zang Building,[10] or, if we have not visited it, but have heard others tell us about it or seen photographs of it, then in our mind we can see\u2014there it is!\u2014a mental image of the building. For example, in that mental image, one might see the golden moon hanging in the sky over the monastery building. In reality, this mental image alone is not the actual building itself, but to the conceptual consciousness which is thinking of the building, it would appear as if this mental image is the building\u2014one and the same. Such a mental image constitutes a “meaning-generality” of the Hua-zang Building. 04:56 So, if a mental state of serenity takes emptiness as its object of meditation, then to this mind of serenity, emptiness is its “domain;”[11] in other words, the primary object taken up by this mind of serenity. If one meditates on emptiness with a state of serenity that is conceptual in nature,[12] then in this conceptual mind, there would be a mental image [of emptiness] which is not one [and the same] with emptiness itself, but appears as emptiness itself. This factor of mental superimposition is then\u2014a meaning-generality of emptiness. 05:28 Now, a conceptual consciousness has to depend on a meaning-generality\u2026. Note this! A conceptual consciousness has to bring up a meaning-generality\u2014a mental image\u2014in order to directly take emptiness as its object.[13] While one’s mind holds this mental image as the object of operation in the concentration, what should one do about this image? There are these words: “discern” and “affirm your conviction”\u2014to discern emptiness and affirm one’s conviction in emptiness.[14] 05:54 \u00a0Varieties of Insight With relation to the images that are the domain of such concentration, any differentiation of the understood meanings of these topics, or full differentiation, thorough examination, thorough analysis, forbearance, wish, differentiation of particulars, seeing, or thought is called “insight.” Thus is a bodhisattva skilled in insight.Regarding these mental images which are the domains of these meditative concentrations, what should one do regarding the meanings which one knows? One should start to mentally discern and investigate them\u2014differentiation, full differentiation, thorough examination, or thorough analysis. What does “forbearance” mean here? It means “acceptance.” “Wish” here means interest\u2014a wish or inclination for something. What about “differentiation of particulars”? This means distinguishing\u2014discerning the features or traits of something. What is “seeing”? “Seeing” means seeing something. And as to “thought,” it means mental conceptualization. This is what constitutes insight. And then, “forbearance, wish, differentiation of particulars, seeing, or thought”\u2014What do these five mean, exactly? Master Jam-yang Shay-pa says, if after discerning something\u2014after discerning something, one is not fearful\u2014does not feel afraid\u2014or is not disturbed, this is called “forbearance.” Then, an inclination or desire for that discernment is called “wish.” In other words, a state that is eagerly enthusiastic about it and takes great pleasure in it\u2014this is what “wish” means. This [Chinese word for] “wish”[15] here does not mean “happiness.” Rather, it means interest or desire\u2014It eagerly hopes for and wants to achieve its object. So then, what is “differentiation of particulars”? It is to use discerning wisdom to distinguish things, so it is called “differentiation of particulars.” Then, observing or seeing something along is called “seeing.” Apprehending something conceptually is called “thought.” For “thought,” the Tibetan word literally means “conceptualization” or “mental discrimination.”[16] Differentiation, full differentiation, thorough examination, and thorough analysis\u2014these four types of insight\u2014can each have these five things: forbearance, wish, differentiation of particulars, seeing, and thought.[17] “Thus”\u2014just like this\u2014”is a bodhisattva skilled in insight.” This way, a bodhisattva is able to become skilled in insight. 08:37 The Mistaken View of a Particular Chinese Abbot Next, we will continue reading.[the Chinese text:] This sutra explains that insight is a discerning wisdom. This is as clear as can be, completely undeniable.So, this sutra passage\u2026 I will explain this part: It says this sutra passage explains in utmost clarity that insight is a discerning wisdom, and there is absolutely no room for any denial of this\u2014Master Tsong-kha-pa says that what the Sutra Unravelling the Intended Meaning says cannot be denied. Then, let us continue:It is said that the Chinese master Ha-shang (Hva-shang),[18] having seen [this], exclaimed, “I don’t know if this is a sutra at all!” and trampled on it.[19] He did this because the sutra’s statement did not agree with his claim that since all conceptualization of any sort involves an apprehension of signs, you should dispense with discerning wisdom and meditate on the profound meaning by not bringing anything to mind. This approach has a great number of adherents.So, it is said that there was a Chinese abbot who, after seeing this scriptural passage, said, “I don’t know if this is a sutra at all!” Then, he used his foot to trample on the scripture, to stomp on the scripture. Why would this Chinese abbot do such a thing which is so shocking and terrifying to us? It is because he believed that all mental conceptualizations are apprehensions of signs\u2014erroneous mental clingings. As a result, he abandoned discerning wisdom entirely, and would “practice” by bringing nothing to mind. He believed that having no mental activity at all was the only true way to practice profound emptiness\u2014think of nothing, empty the mind, and mentally engage with nothing. He believed this to be the practice of emptiness. The Sutra Unravelling the Intended Meaning does not agree with his viewpoint, and that was why this Chinese abbot used his foot to trample the book of scripture. Master Tsong-kha-pa further says that “This approach has a great number of adherents,” which means that during his time, there were many people who followed this Chinese abbot. 10:53 Back in the days of Master Shantaraksita, the Immovable Meditation Temple had already been established in Samye Monastery.[20] At the time, many monastics from China\u2014in other words, many “Chinese Ha-shang”s\u2014were invited to Tibet to teach Zen Buddhism. In those days, the Chinese Ha-shangs taught Zen meditation in very authentic and correct ways, so Master Shantaraksita had no opposition to, or criticism for their teachings\u2014Since they taught both authentically and correctly, he very much welcomed these Chinese Zen masters into Samye Monastery to practice analytical meditation. And yet, Master Shantaraksita knew that in the years to come, there would be a Chinese Ha-shang who held a mistaken view, who would come into Tibet and cause harm to the sacred teachings. Because of this, Master Shantaraksita left an instruction\u2014a will, which said, “In the future, there will be a Chinese monk holding a wrong view who will come into Tibet and cause harm to the teachings. When that happens, here is what you can do: Go to India and invite my chief disciple Kamalashila here. He can defend the sacred teachings from that Chinese Ha-shang’s heretic words.”[21] 12:16 \u00a0\u00a0\u00a0\u00a0 So, there are two different kinds of “Chinese masters.” One kind holds the correct views. However, the other kind has wrong views\u2014authentic lineage teachers would oppose and criticize them. This is not to say that all Chinese masters are mistaken in their views\u2014We must make this distinction very clear. The Chinese Ha-shang whom the Great Treatise criticizes is the particular Chinese abbot who held a wrong view. Master Tsong-kha-pa also tells us that we should never emulate him. We must know that such viewpoint needs to be abandoned because it is not the correct method for analytical meditation on emptiness. It does not come from any lineage\u2014any authentic lineage. It is not at all how the Buddha teaches us to reflect on and investigate emptiness. Therefore, Master Tsong-kha-pa particularly says here that we must never use this method to meditate on emptiness! So, this is something we must hear and understand clearly! 13:20 Reference: The Great Treatise Text Studied The following chart is a rough section-by-section comparison between the Tibetan, English, and Chinese texts, for reference. Square brackets with numbers are used to indicate content pieces which, while mutually corresponding in meaning, are located in different parts of the texts due to differences in sentence structure or order of speech. Original English text (Snow Lion text, Vol. III, p.16) English text used in this transcript(if different) Tibetan text,w\/ rough lit. interpretation Chinese text,w\/ rough lit. interpretation ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ As to the nature of insight, the same sutra says [1]: \u00a0 \u0f0d\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f44\u0f7c\u0f0b\u0f56\u0f7c\u0f0b\u0f53\u0f72\u0f0d\u0f58\u0f51\u0f7c\u0f0b\u0f51\u0f7a\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f63\u0f66\u0f0d The nature of insight, from that same sutra: \u4e8c\u3001\u6bd8\u7f3d\u820d\u90a3\u81ea\u6027\uff0c\u5373\u524d\u7d93\u4e91 [1]\uff1aThe nature of insight, is as the earlier sutra says [1]: After you have attained mental pliancy and physical pliancy, \u00a0 \u0f51\u0f7a\u0f0b\u0f63\u0f74\u0f66\u0f0b\u0f64\u0f72\u0f53\u0f0b\u0f4f\u0f74\u0f0b\u0f66\u0fa6\u0fb1\u0f44\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f64\u0f72\u0f53\u0f0b\u0f4f\u0f74\u0f0b\u0f66\u0fa6\u0fb1\u0f44\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f7a\u0f0b\u0f50\u0f7c\u0f56\u0f0b\u0f53\u0f66\u0f0b “After that [person] attains the body’s intense pliancy and the mind’s intense pliancy, \u300c\u5f7c\u7531\u7372\u5f97\u8eab\u5fc3\u8f15\u5b89”That person, by attaining physical and mental pliancy you stay therein and \u00a0 \u0f51\u0f7a\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f4f\u0f7a\u0f0b[one] stays in that, and \u70ba\u6240\u4f9d\u6545\uff0cas a basis to abide in, eliminate other mental aspects. (the word “other” is an annotation in the Four Interwoven Annotations) \u00a0 \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f0b\u0f66\u0fa4\u0f44\u0f66\u0f0beliminates mental aspects. \u6368\u96e2\u5fc3\u76f8\uff0celiminates aspects of mind. You then \u00a0 Then, \u0f53\u0f66\u0f0d Then, \u00a0 regard inwardly and with discernment [4] the mental image which is the domain of the meditative concentration on the topics upon which you have reflected. through the mental image which is the domain of the meditative concentration within, you individually examine [4] those very topics upon which you have reflected, and affirm\u00a0 your conviction in them [4] . (Related footnotes:”through:” #7″affirm:” #14) \u0f47\u0f72\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f56\u0f66\u0f58\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f46\u0f7c\u0f66\u0f0b\u0f51\u0f7a\u0f0b\u0f51\u0f42\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f53\u0f44\u0f0b\u0f51\u0f74\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b\u0f61\u0f74\u0f63\u0f0b\u0f42\u0f5f\u0f74\u0f42\u0f66\u0f0b\u0f56\u0f62\u0f99\u0f53\u0f0b\u0f51\u0f74\u0f0b\u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f58\u0f7c\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f51\u0f7c\u0f0dwith regards to those topics as how they have been reflected upon, in the meditative concentration’s object-of-operation image within, one individually examines and takes belief. \u5373\u65bc\u5982\u6240\u5584\u601d\u60df\u6cd5\uff0c\u5167\u4e09\u6469\u5730\u6240\u884c\u5f71\u50cf\uff0c\u89c0\u5bdf\u52dd\u89e3 [4]\u3002Regarding the dharma as is well-reflected upon, in the image of activity of the samadhi within, one discerns and takes superior understanding. With relation to the images that are the domain of such concentration, \u00a0 \u00a0 \u00a0 \u00a0\u0f0d\u0f51\u0f7a\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b\u0f61\u0f74\u0f63\u0f0b\u0f42\u0f5f\u0f74\u0f42\u0f66\u0f0b\u0f56\u0f62\u0f99\u0f53\u0f0b\u0f51\u0f7a\u0f0b\u0f51\u0f42\u0f0b\u0f63\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f56\u0fb1\u0f60\u0f72\u0f0b\u0f51\u0f7c\u0f53\u0f0b\u0f51\u0f7a\u0f0b [5]Like that, on the known meanings on the meditative concentration’s object-of-operation image within, \u5373\u65bc\u5982\u662f\u52dd\u4e09\u6469\u5730\u6240\u884c\u5f71\u50cf\u6240\u77e5\u7fa9\u4e2d\uff0c[5]Right in the known meanings of such superior samadhi’s activity image, any (1) differentiation of the meaning [5] of these topics, or (2) full differentiation, (3) thorough examination, (4) thorough analysis, (5) forbearance, (6) wish, (7) differentiation of particulars, (8) view [6], or (9) thought is called “insight.” \u00a0 (numbers in parentheses added to facilitate reading) any (1) differentiation of the understood meanings [5] of these topics, or (2) full differentiation, (3) thorough examination, (4) thorough analysis, (5) forbearance, (6) wish, (7) differentiation of particulars, (8) seeing [6], or (9) thought is called “insight.” (Related section:”Varieties of Insight.”Related footnote: #17) \u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f62\u0f56\u0f0b\u0f4f\u0f74\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0c\u0f0d \u0f61\u0f7c\u0f44\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f61\u0f7c\u0f44\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0c\u0f0d \u0f56\u0f5f\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f60\u0f51\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f56\u0fb1\u0f7a\u0f0b\u0f56\u0fb2\u0f42\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f63\u0f9f\u0f0b\u0f56\u0f0b\u0f51\u0f44\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f42\u0f44\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f54\u0f0b\u0f51\u0f7a\u0f0b\u0f53\u0f72\u0f0b\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f5e\u0f7a\u0f66\u0f0b\u0f56\u0fb1\u0f0b\u0f66\u0f9f\u0f7a\u0f0d discernment, and utmost discernment, and thorough examination, and thorough analysis, and forbearance, and wish, and differentiation of particulars, and view, and thought\u2014any of them\u2014that is called insight, as\u00a0 \u80fd\u6b63\u601d\u64c7\u3001\u6700\u6975\u601d\u64c7\u3001\u5468\u904d\u5c0b\u601d\u3001\u5468\u904d\u4f3a\u5bdf\uff0c\u82e5\u5fcd\u3001\u82e5\u6a02\u3001\u82e5\u89ba\u3001\u82e5\u898b\u3001\u82e5\u89c0\uff0c\u662f\u540d\u6bd8\u7f3d\u820d\u90a3\u3002to be able to discern correctly, discern to the utmost, comprehensively investigate, comprehensively analyze, if with forbearance, if joy, if cognition, if seeing, if observation, is called vipasyana. Thus is a bodhisattva skilled in insight. \u00a0 \u0f51\u0f7a\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f53\u0f0b\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f54\u0f60\u0f0b\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f63\u0f0b\u0f58\u0f41\u0f66\u0f0b\u0f54\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f53\u0f7c\u0f0d\u0f0d \u0f5e\u0f7a\u0f66\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f62\u0f7c\u0f0d [1] like that, the bodhisattva is skilled in insight. ” \u5982\u662f\u662f\u70ba\u83e9\u85a9\u5584\u5de7\u6bd8\u7f3d\u820d\u90a3\u3002\u300dThis is the bodhisattva’s being skillful in vipasyana. ” ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ It is said that [2] the Chinese master Ha-shang (Hva-shang), having seen this sutra’s very clear and undeniable explanation that insight is discerning wisdom, \u00a0 \u0f0d\u0f58\u0f51\u0f7c\u0f0b\u0f60\u0f51\u0f72\u0f66\u0f0b\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f63\u0f0b\u0f56\u0f66\u0f99\u0f7c\u0f53\u0f0b\u0f66\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f64\u0f72\u0f53\u0f0b\u0f4f\u0f74\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f56\u0f62\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f54\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f53\u0f66\u0f0d \u0f62\u0f92\u0fb1\u0f0b\u0f53\u0f42\u0f0b\u0f42\u0f72\u0f0b\u0f58\u0f41\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f67\u0fad\u0f0b\u0f64\u0f44\u0f0b\u0f42\u0f72\u0f66\u0f0b Upon seeing this sutra’s clear saying that insight is a wisdom of discerning examination, the Chinese abbot Ha-shang \u6b64\u7d93\u5ba3\u8aaa\u6bd8\u7f3d\u820d\u90a3\u662f\u89c0\u5bdf\u6167\uff0c\u6700\u6975\u660e\u986f\u7121\u53ef\u62b5\u8cf4\u3002 This sutra proclaims that vipasyana is discerning wisdom. This is of utmost clarity, beyond all denial. exclaimed, “I don’t know how this can be a sutra!” and exclaimed, “I don’t know if this is a sutra at all!” and (Related footnote: #19) \u0f60\u0f51\u0f72\u0f0b\u0f58\u0f51\u0f7c\u0f0b\u0f66\u0fa1\u0f7a\u0f0b\u0f68\u0f7a\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f58\u0f72\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f5e\u0f7a\u0f66\u0f0b\u0f66\u0fa8\u0fb2\u0f66\u0f0b\u0f53\u0f66\u0f0b said, “Is this a sutra? One does not know.” and \u50b3\u8aaa [2] \u652f\u90a3\u582a\u5e03\u898b\u5df2\u8b17\u4e91\uff1a\u300c\u6b64\u662f\u7d93\u5426\uff0c\u4e0d\u5f97\u800c\u77e5\u3002\u300d After the Chinese khen-po saw it, he slandered, “Is this a sutra? One wouldn\u2019t know.” [and] kicked it. trampled on it. (Related footnote: #19) \u0f62\u0f90\u0f44\u0f0b\u0f54\u0f66\u0f0b\u0f51\u0fb2\u0f72\u0f63\u0f0b\u0f5e\u0f7a\u0f66\u0f0b\u0f42\u0fb2\u0f42\u0f66\u0f0b\u0f4f\u0f7a [2]\u0f0d crumbled it with his foot(\/feet). \u7528\u8db3\u6bc0\u8e0f\u3002 damaged the sutra by stepping on it. He did this because\u00a0 the sutra’s statement did not agree with his claim that [3] since all conceptualization of any sort involves an apprehension of signs, \u00a0 \u0f51\u0f7a\u0f66\u0f0b\u0f53\u0f72\u0f0b[3]\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f42\u0f44\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f51\u0f74\u0f0b\u0f56\u0f5f\u0f74\u0f44\u0f0b\u0f53\u0f66\u0f0b Because it [the sutra] does not agree with his position that [3], while taking any and all conceptualization to be the apprehension of signs, \u56e0\u5f7c\u5984\u8a08[3]\u4e00\u5207\u5206\u5225\u7686\u57f7\u5be6\u76f8\uff0c It was because he mistakenly held that all conceptualization is the apprehension of the sign of reality, you should dispense with discerning wisdom and meditate on the profound meaning by not bringing anything to mind. \u00a0 \u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f51\u0f7c\u0f62\u0f0b\u0f4f\u0f7a\u0f0b\u0f45\u0f72\u0f0b\u0f61\u0f44\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f58\u0f72\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f5f\u0f56\u0f0b\u0f58\u0f7c\u0f60\u0f72\u0f0b\u0f51\u0f7c\u0f53\u0f0b\u0f56\u0f66\u0f92\u0f7c\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f51\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f58\u0f0b\u0f58\u0f50\u0f74\u0f53\u0f0b\u0f54\u0f66\u0f0b\u0f51\u0f7a\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f56\u0fb1\u0f66\u0f0b\u0f54\u0f60\u0f7c\u0f0d [3] abandoning discerning wisdom and not mentally engaging with even a single thing is the meditation on the profound meaning, [that is why] he acted like that. [3] \u8981\u68c4\u89c0\u6167\u5168\u4e0d\u4f5c\u610f\uff0c\u4e43\u70ba\u4fee\u7fd2\u751a\u6df1\u6cd5\u7fa9\uff0c\u4e0d\u9806\u6b64\u7d93\uff0c\u6545[3]\u7528\u8db3\u6bc0\u3002 and one should abandon discerning wisdom and have no mental engagement whatsoever\u2014that such would be the practice of the most profound meaning of dharma. Such is inconsistent with this sutra, hence he damaged it with his foot(\/feet). [3] This approach has a great number of adherents. \u00a0 \u0f0d\u0f63\u0f74\u0f42\u0f66\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f61\u0f72\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f60\u0f56\u0fb2\u0f44\u0f0b\u0f56\u0f0b\u0f53\u0f72\u0f0b\u0f64\u0f72\u0f53\u0f0b\u0f4f\u0f74\u0f0b\u0f58\u0f44\u0f0b\u0f56\u0f62\u0f0b\u0f66\u0fa3\u0f44\u0f0b\u0f44\u0f7c\u0f0b\u0f0d Those who follow this approach are seen abundantly. \u73fe\u898b\u591a\u6709\u96a8\u6b64\u6d3e\u8005\u3002 Now, one can see there are many who follow this doctrine. \u00a0 [1] Parts of this section are written differently from how they appear in the English text of the Great Treatise. They are recorded in a chart at the end of this transcript translation. [2] In the Tibetan and Chinese texts, the word here literally means “that” (Tib: \u0f51\u0f7a;de; Ch: \u5f7c; bi[3]). In context, this can also be interpreted as “that person,” “he or she,” and likewise. This word (rather than the word “you”) is the word which Master Ba-so’s annotation directly explains in the Four Interwoven Annotations. [3] The words in the Chinese text which are translated here as “as a basis” correspond to the words “you stay therein” in the English text. The corresponding Tibetan words (\u0f51\u0f7a\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f42\u0f53\u0f66\u0f0b; de nyid la gnas) literally mean “stay in that” or “staying in that.” [4] The word “individually” is a literal rendition of a Tibetan word (\u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b; so sor) which can also be taken as a part of another term (\u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54; so sor rtod pa) which, as a whole, can be interpreted as “discern” or “discernment,” as seen in the original English text. [5] Here, if reading from the words of the Tibetan text alone (please refer to the chart at the bottom), there may potentially be multiple interpretations as to whether insight should examine the “topic” itself, or whether it should examine the “mental image” of the topic. Later parts of the teaching as well as of the treatise will help to clarify this. [6] The Tibetan word for “domain” (\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b\u0f61\u0f74\u0f63\u0f0b; spyod yul) can also be translated as “object in the sphere;” “object of activity;” “sphere of activity;” “object of operation;” “sense object;” and “scope” (The U.M.A. Institute for Tibetan Studies Tibetan-Sanskrit-English Dictionary). In the Tibetan word, the first syllable (\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b; spyod) can mean “to make use of,” “to perform [something],” and the like. The second (\u0f61\u0f74\u0f63; yul) can have meanings associated with “object” or “region” (similar to “domain” and the like) depending on context. In a somewhat literal sense, the whole word could be interpreted as something like “operation object,” or “operation domain.” The meaning of this word is also commented on later in the teaching. In the Chinese text, the corresponding term (\u6240\u884c; suo[3] xing[2]) means something akin to “[that which is] carried out,” or “[that which is] the action.” [7] The word “as” (in the context of “taken up as a mental image”) is how this teaching literally interpretes a Tibetan word (\u0f51\u0f74; du) which is rendered as “through” (in “through the mental image”) in the Great Treatise passage cited just above. [8] Here, “generic image” and “meaning-generality” (alt. “meaning generality,” without the hyphen) both correspond to the same Tibetan word (\u0f51\u0f7c\u0f53\u0f0b\u0f66\u0fa4\u0fb1\u0f72; don spyi), which literally consists of two syllables which mean “meaning” and “generality” respectively. “Generic image” may be taken as a more interpretive translation. The Chinese word for this (\u7fa9\u5171\u76f8; yi[4] gong[4] xiang[4]) may be literally interpreted as “shared (or general) appearance (or condition) in terms of meaning.” Here, both the terms “generic image” and “meaning-generality” are written in English, but there is only one word for them in the Chinese teaching. “Mental image” corresponds to a different word in Tibetan (\u0f42\u0f66\u0f74\u0f42\u0f66\u0f0b\u0f56\u0f62\u0f99\u0f53\u0f0b; gzugs brnyan), which has meanings including “reflection,” “likeness,” “image” and the like. The Chinese word for “mental image” (\u5f71\u50cf; ying[3] xiang[4]) means “image,” “shadow,” or “visual similitude,” and in some other contexts, “portrait” or “video.” [9] In Master Nga-wang Tra-shi’s Collected Topics, the definition of “meaning-generality” is first introduced through the example of a [water] pot, and then generalized to all other things. In more casual and interpretive terms (not literal), the meaning-generality of a pot is defined like: a factor of mental projection which, while not being pot itself, appears as pot itself to a conceptual consciousness which thinks about pot. Immediately following this definition, Master Nga-wang-Tra-shi says that the meaning-generality of everything else is formulated similarly. For a more literal and technical rendering, the definition is found in The Topography of the Tibetan Intellectual World and How to Debate It: Ngag-wang-tra-shi’s The Collected Topics Of Epistemology: Volume 1: Chapters 1-12, a translation of chapters 1-12 of Se Ngag-wang-tra-shi’s Collected Topics by Steven Weinberger in collaboration with Geshe Lo-sang-gyal-tshan (trans. 2017):There is a definition of pot’s meaning-generality, because a factor of superimposition that, while not being one with pot, appears as like one [with pot] to a conceptual consciousness apprehending pot is it. It is similar for the definition of meaning generality of everything that is without a self (P266). This definition is stated in the form of “There is a definition of \u2026 [the defined], because \u2026[the definition] is it.” This way of expression is common in dialectics and in many scriptural teachings. “Superimposition” roughly refers to something which is not real, but the mind perceives to be real. “Without a self” (\u0f56\u0f51\u0f42\u0f0b\u0f58\u0f7a\u0f51: bdag med) is often seen in Buddhist discourse as “selfless.” It includes everything conceivable, whether existent or not. [10] The monastery is referred to in the teaching by its Chinese name, as “\u6708\u7a31\u5149\u660e\u5bfa” (yue[4] cheng[4] guang[1] ming[2] si[4]). This name could translate literally as “Chandrakirti’s Clear Light,” named after the great Indian scholar Chandrakirti, who authored Introduction to the Middle Way, a major commentary on Nagarjuna Bodhisattva’s Middle Way providing decisive insights on the subject of emptiness. The first part in the name “Chandrakirti” (Chandra) means “Moon” in Sanskrit, and this is also reflected in the Chinese translation of the name, so the monastery is also referred to in Chinese by a name which means “Moonlight Monastery” for short. The name of the Hua-zang building (\u83ef\u85cf; hua[4] zang[4]) can be translated as “Lotus-treasury,” “Lotus-store,” and “Lotus-world.” It is the name of the “Pure Land of Vairocana, also the Pure Land of all Buddhas in their sa\u1e43bhogak\u0101ya, or enjoyment bodies” (Soothill-Hodous Dictionary of Chinese Buddhist Terms). [11] Regarding different translations of the related Tibetan word (\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b\u0f61\u0f74\u0f63\u0f0b: spyod yul), please refer to note #6 above. Whereas earlier, it has been stated that the mental image is the domain, here, it is stated that the external object is the domain. For a conceptual consciousness, its domain or object of operation can include both of these. [12] i.e. a mental state of serenity which is a conceptual consciousness. [13] In general, a conceptual consciousness can only take up an object by bringing up a meaning-generality (i.e. mental image) of the object; it does not directly perceive the object like a non-conceptual consciousness does. For example, if we are looking at a monastery building with our eyes, then the actual building itself is physically located within our vision, so it physically appears to the eye consciousness and is directly seen by it. However, if we are thinking about the building with our mind, then the building is not physically located within the mind (or within the thought), and does not itself physically appear to the mind. In this case, what we are “seeing” in our mind is not the actual building, but our mental image of it. [14] Here, “affirm [one\u2019s] conviction” is a rendering of a Tibetan expression which is literally akin to \u201ctake conviction in\u201d or \u201ctake belief in\u201d (\u0f58\u0f7c\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0fb1\u0f7a\u0f51; mos par byed). This word is associated with a mental factor usually called “belief” or \u201cconviction\u201d (\u0f58\u0f7c\u0f66\u0f0b\u0f54; mos pa). In the Bodhisattva Path to Unsurpassed enlightenment: A Complete Translation of the Bodhisattvabh\u016bmi (trans. Engle, A, Snow Lion: Boulder, 2016), which is a translation of the what the Great Treatise refers to as the Bodhisattva Levels, there is a note (note #270) explaining about this word:Conviction (S: adhimok\u1e63a\u1e25, T: mos pa) is one of the mental factors that are included in the fourth heap, called formations (S: sa\u1e43sk\u0101raskandha\u1e25, T: \u2019du byed kyi phung po). AS (p. 6): \u201cWhat is conviction? [It is] the steadfastness [of mind which maintains], in relation to an object about which a determination has been made, that [it does exist] in the manner that has been determined. Its action is [to make an individual] incapable of being led astray.\u201d [\u2026] The Sanskrit term translated as \u201cdevotion\u201d (S: adhimukti\u1e25) is closely related linguistically to the term translated as \u201cconviction\u201d (S: adhimok\u1e63a\u1e25), and both are rendered in Tibetan by the same term (T: mos pa). These two terms literally suggest the sense of the mind being directed with firmness toward an object.In this note, \u201cS\u201d stands for \u201cSanskrit,\u201d \u201cT\u201d for \u201cTibetan.\u201d \u201cHeap\u201d is equivalent to \u201caggregate,\u201d and \u201cformations\u201d is equivalent to \u201ccompositional factors.\u201d \u201cAS\u201d is a shorthand for Asanga Bodhisattva\u2019s Compendium of Knowledge (Abhidharmasamuccaya\u1e25), the source of the herein-cited definition for \u201cconviction.\u201d The corresponding Chinese word (\u52dd\u89e3; sheng4 jie3) has the same technical meanings. From a more literal perspective, this Chinese word sounds like \u201csuperior understanding\u201d or \u201cto have a superior understanding [about something].\u201d The Tibetan word can be found in the Great Treatise as, for example, “belief” (vol. I, p. 64, ln 9 & 15; and vol. III, p. 99, paragraph 6, ln 4), “enthusiasm” (vol. I, p. 57, ln 4), and \u201caspiration\u201d (vol. II). [15] The word in the Chinese translation (\u6a02; le[4]) is akin to “joy.” [16] The Tibetan text says \u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54 (rnam par rtog pa). [17]\u00a0 This section of the teaching (starting from “Master Jam-yang Shay-pa says,” earlier in the paragraph) is given largely verbatim from a Chinese translation of a passage in Master Jam-yang Shay-pa’s Great Exposition of the Concentrative and Formless Absorptions, Adornment Beautifying the Subduer’s Teaching, Ocean of Scripture and Reasoning, Delighting the Fortunate (\u0f0d\u0f56\u0f66\u0f58\u0f0b\u0f42\u0f5f\u0f74\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f66\u0f99\u0f7c\u0f58\u0f66\u0f0b\u0f60\u0f47\u0f74\u0f42\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0f5e\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f56\u0f45\u0f7c\u0f66\u0f0b\u0f50\u0f74\u0f56\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f58\u0f5b\u0f7a\u0f66\u0f0b\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f63\u0f74\u0f44\u0f0b\u0f51\u0f44\u0f0b\u0f62\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0f92\u0fb1\u0f0b\u0f58\u0f5a\u0f7c\u0f0b\u0f66\u0f90\u0f63\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f51\u0f42\u0f60\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f0d; sams gzugs kyi snyoms ‘jug rnam kyi rnam par bzag pa’i bstan bcos thub bstan mdzes rgyan lung dang rigs ba’i rgya mtsho skal bzang dga’ byed; English title from What Kind of Body and Mind is Needed for Meditative Absorption? Jam-yang-shay-pa’s Great Exposition of the Concentrative and Formless Absorptions: Our own Positions, 1 by Zahler, Leah and Daniel Cozort, trans. 2017; P13.) There, Master Jam-yang Shay-pa explains this topic by citing the same passage from the Sutra Unravelling the Intended Meaning as does the Great Treatise. Rendered in a similar style to the English Great Treatise text, it says:The Sutra Unravelling the Intended Meaning says:With relation to the images that are the domain of such concentration, any differentiation of the understood meanings of these topics, or full differentiation, thorough examination, thorough analysis, forbearance, wish, differentiation of particulars, seeing, or thought is called “insight.”The meaning of the first four, “differentiation” and so on, are as explained in the Shravaka Levels, the Instructions for the Perfection of Wisdom, and the two [Great and Medium] Treatises on the Stages of the Path. There are the meanings of the five starting from ‘forbearance’ and on, because it is reasonable to say, “by not being fearful or disturbed due to that discernment, it is ‘forbearance;’ by desiring that discernment, it is ‘wish;’ by wisdom, by discernment or by differentiation of attributes, it is ‘differentiation of particulars;’ by observing, or noticing along, it is “seeing;” by manifest conceptualization, it is ‘thought.'”Immediately after this, this exposition points out that the Commentary on the “Compendium of Knowledge” explains these terms similarly. Afterwards, it says:It is accepted that all these five exist for all the four [kinds of] insights, because at the times of those examinations and analyses, the comings of these five\u2014forbearance and so on\u2014are not mutually exclusive.The Tibetan text for the above passage is found in p. 135 (Go-mang Library’s year-2000 printing). From this passage, Master Jam-yang Shay-pa\u2019s explanations for the meanings of the five\u2014forbearance and so on is included in a note in the Chinese translation of the Four Interwoven Annotations, vol. 5 (currently unpublished). The note in the Chinese Four Interwoven Annotations also says that Master Yuan-Ce (\u5713\u6e2c; yuan[2] ce[4]; pronounced like “yuen-tser” without the “r”-sound) of the Tang Dynasty instead explains that the five\u2014”forbearance” and so on\u2014are alternative names for insight. His Commentary on the “Sutra Unravelling the Intended Meaning” says:Thirdly, [the words] from “if forbearance” and so forth present the alternative names of insight. “Forbearance” refers to acceptance and understanding. “Joy” refers to experiencing joy. “Wisdom” refers to differentiation [or conceptualization]. “View” refers to inference. “Observation” refers to observing. These five are one in meaning, different in name.Here, the Chinese words for “forbearance” and so on (respectively \u5fcd, \u6a02, \u6167, \u898b, \u89c0; ren[3], le[4], hui[4], jian[4], guan[1]) are mostly the same as those in Venerable Fazun\u2019s Chinese translation of the Great Treatise, and are presented in the same sequential order. Both he and Venerable Fazun quoted from the same Chinese translation of the Sutra Unravelling the Intended Meaning, which was translated by Master Xuanzang himself. The only difference is that the third terms is written as a word which means \u201cwisdom\u201d or \u201cdiscernment\u201d (\u6167; hui[4]) in Master Yuan-Ce\u2019s composition, but as a word which means \u201cawakening\u201d or \u201crealization\u201d (\u89ba; jue[2]) in Venerable Fazun\u2019s translation of the Great Treatise. The former is the word used in Master Xuanzang\u2019s translation of the sutra, which is consistent with Chinese technical usage, whereas Venerable Fazun may have adjusted the word choice to approximate the expression in Tibetan. In the English translation provided above, many of these terms are rendered differently from the ones in the English text of the Great Treatise, to reflect some alternative interpretations from these Chinese words. Master Yuan-Ce was a well-known disciple of Master Xuanzang and took part in the translation institute which Master Xuanzang organized. His Commentary on the “Sutra Unravelling the Intended Meaning” consists of 40 fascicles. It was translated into Tibetan and entered into the Tibetan Tripitaka. The 35th fascicle of the original Chinese text was historically lost, and was recovered in recent decades through translation back from Tibetan (The Encyclopedia of Chinese Buddhism).\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 [18] In the name “Chinese master Ha-shang” (\u0f62\u0f92\u0fb1\u0f0b\u0f53\u0f42\u0f0b\u0f42\u0f72\u0f0b\u0f58\u0f41\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f67\u0fad\u0f0b\u0f64\u0f44; rgya nag ki mkhen po ha shang; lit. “Chinese master Ha-shang” or “Chinese abbot Ha-shang”), “ha-shang” is a Tibetan phonetic approximation of the Chinese word (\u548c\u5c1a; he[2] shang[4]) which means “monk” or “abbot.” [19] For “… ‘I don’t know if this is a sutra at all!’ and trampled on it,” it is originally “… ‘I don’t know how this can be a sutra!’ and kicked it.” Here, the sentence is rendered more similar to the Chinese translation of the treatise, which this teaching follows. The English and Chinese translations seem to portray the words and action of the Chinese Ha-shang differently, and the precise details of the event may be difficult to determine; however, the intent conveyed is consistent in both translations. The Chinese Ha-shang’s words as quoted in the Tibetan text (\u0f60\u0f51\u0f72\u0f0b\u0f58\u0f51\u0f7c\u0f0b\u0f66\u0fa1\u0f72\u0f0b\u0f68\u0f7a\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f58\u0f72\u0f0b\u0f64\u0f7a\u0f66; ‘di mdo sde e yin mi shes) are literally close to “I don’t know whether this is a sutra,” or “one does not know whether this is a sutra.” The words to describe the physical action (\u0f62\u0f90\u0f44\u0f0b\u0f54\u0f66\u0f0b\u0f51\u0fb2\u0f72\u0f63; rkang pas dril) could be literally interpreted as “rolled [it] up with his foot (or feet),” or “crumbled [it] with his foot (or feet).” [20] As related background, Geshe Thupten Jinpa’s Tsongkhapa\u2014A Buddha in the Land of Snows says:During Trisong [Detsen]’s forty-two-year reign (755\u201397), the famed Indian philosopher \u015a\u0101ntarak\u1e63ita was successfully invited to Tibet, where he helped found Samy\u00e9 Monastery, instituted monastic ordination, and introduced the literature of philosophical scholarship as it was then being practiced at India’s great N\u0101land\u0101 University. He also urged the king, according to traditional Tibetan sources, to invite the great tantric master Padmasambhava to Tibet. Most important, it was at this time that the systematic project of translating the Indian Buddhist texts into Tibetan began. (p. 25) [21] From Tsongkhapa\u2014A Buddha in the Land of Snows: “Tibetan historians describe a debate between the Indian Buddhist master Kamala\u015bila and the Chinese monk Hoshang hosted by the Tibetan emperor Trisong Detsen in the eighth Century.” (p. 404) 00:00\uc548\ub155\ud558\uc138\uc694! \ub610 \ud568\uaed8 \u300e\ub78c\ub9bc\u300f\uc744 \ubc30\uc6b0\ub294 \uc2dc\uac04\uc785\ub2c8\ub2e4. \uc804\ubc88\uc5d0 \ud568\uaed8 \uc0ac\ub9c8\ud0c0\uc758 \uccb4\uc131(\u9ad4\u6027)\uc744 \ubc30\uc6e0\uc2b5\ub2c8\ub2e4. \uc774\ubc88\uc5d0\ub294 \uc704\ube60\uc0ac\ub098\uc758 \uccb4\uc131\uc744 \ubc30\uc6b8 \uac83\uc785\ub2c8\ub2e4. \ub2e4\ub4e4 \u300e\ub78c\ub9bc\u300f616\ud398\uc774\uc9c0 \ub4a4\uc5d0\uc11c \ub124\ubc88\uc9f8 \uc904. \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. 00:38 \uc704\ube60\uc0ac\ub098\uc758 \uc18c\uc5f0(\u6240\u7de3) \uad00(\u89c0)\uc758 \uc790\uc131\uc740, \uc55e\uc5d0 \uacbd\uc5d0\uc11c \ub2e4\uc74c\uacfc \uac19\uc774 \ub9d0\ud558\uc600\ub2e4. “\uadf8\uac00 \ubab8\uc758 \uacbd\uc548\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc744 \uc5bb\uc5b4 \uadf8 \uc790\ub9ac\uc5d0 \uba38\ubb3c\ub7ec \uc2ec\uc0c1\uc744 \ubc84\ub9ac\uace0\uc11c. \uadf8\ub807\uac8c \uc0ac\uc720\ud55c \ubc95\uc744 \uc548\uc73c\ub85c \uc0bc\ub9e4\uac00\ud589\ud558\ub294 \uacbd\uc778 \uc601\uc0c1\uc744 \uad00\ucc30\ud558\uc5ec \ud5e4\uc544\ub9ac\ub294 \uac83\uc774\ub2e4. \uc774\uc640 \uac19\uc774 \uc0bc\ub9e4\uac00 \ud589\ud558\ub294 \uacbd\uc778 \uc601\uc0c1\uc5d0\uc11c, \uc54c\uac8c \ub41c \uc758\ubbf8\uc5d0 \ub300\ud574 \uc798 \ubd84\ubcc4\ud558\uace0 \uadf9\ud788 \ubd84\ubcc4\ud558\uba70, \uc644\uc804\ud788 \uc2ec\uc0ac(\u5c0b\u601d), \uc644\uc804\ud788 \uc0ac\ucc30(\u4f3a\u5bdf)\ud558\uace0. \ucc38\uace0(\uacac\ub514\uace0), \uc990\uae30\uace0, \uae68\ub2eb\uace0, \ubcf4\uace0, \ubd84\ubcc4 \uc0ac\ud0dd\ud558\ub294 \ubaa8\ub4e0 \uac83\uc744 \uad00\uc774\ub77c\uace0 \ubd80\ub978\ub2e4. \uc774\uac83\uc774 \ubcf4\uc0b4\uc774 \uad00\uc5d0 \uc815\ud1b5\ud55c \uac83\uc774\ub2e4.” 01:29 \ube60\uc3d8\ubc95\uc655\uaed8\uc11c \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \uc774 \uacbd\ubb38\uc5d0 \ub300\ud55c \uc124\uba85\uc774 \uc788\uc2b5\ub2c8\ub2e4. \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc5d0\uc11c “\uadf8\uac00 \ubab8\uc758 \uacbd\uc548\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc744\u00a0 \uc5bb\uc5b4 \uadf8 \uc790\ub9ac\uc5d0 \uba38\ubb3c\ub7ec”\u00a0 \uc5ec\uae30\uc11c\u00a0 “\uadf8\uac00”\ub780\u00a0 \uc815\uc744 \ub2e6\ub294 \uc790\uc785\ub2c8\ub2e4.\u00a0 \uc815\uc744 \ub2e6\ub294 \uc0ac\ub78c\uc774 \ubab8\uc758 \uacbd\uc548\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc744 \uc5bb\uc740 \ud6c4 \ubab8\uacfc \ub9c8\uc74c\uc758 \uacbd\uc548\uc5d0 \uba38\ubb34\ub978 \uc0c1\ud0dc\ub97c “\uadf8 \uc790\ub9ac\uc5d0 \uba38\ubb3c\ub7ec” \ub77c\uace0 \ub9d0\ud569\ub2c8\ub2e4.\u00a0 \ud2f0\ubcb3\uc5b4\ub85c \uc774 \ub9d0\uc744 \uc9c1\uc5ed\ud558\uba74 \uadf8\ub7f0 \uc0c1\ud0dc\uc5d0 \uc548\uc8fc\ud558\uace0 \uc788\ub2e4\ub294 \ub9d0\uc785\ub2c8\ub2e4. “\uc2ec\uc0c1(\u5fc3\u76f8)\uc744 \ubc84\ub9ac\uace0\uc11c”.\u00a0 “\ubc84\ub9b0\ub2e4”\ub780 \ub2e4\ub978 \uac83\uc744 \uc5f0(\u7de3)\ud558\ub294 \ub0b4\uc2ec(\u5167\u5fc3)\uc758 \ud589\uc0c1(\u884c\u76f8)\uc744 \ubc84\ub9ac\uace0 \ub04a\uc740 \uac83\uc785\ub2c8\ub2e4. \uc544\ubb34\uac83\ub3c4 \uc5f0\ud558\uc9c0 \uc54a\uace0 \uc0dd\uac01\ud558\uc9c0 \uc54a\ub294 \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. \ub2e4\ub978 \uacbd(\u5883)\uc744 \uc5f0\ud558\uc9c0 \uc54a\ub294\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \ub2e4\ub978 \uacbd\uc744 \uc5f0\ud558\uc9c0 \uc54a\uc73c\uba74 \uc5b4\ub5a4 \uacbd\uc744 \uc5f0\ud574\uc57c \ud558\ub294\uac00? “\uadf8\ub807\uac8c \uc0ac\uc720\ud55c \ubc95\uc744 \uc548\uc73c\ub85c \uc0bc\ub9e4\uac00 \ud589\ud558\ub294 \uacbd\uc778 \uc601\uc0c1\uc744 \uad00\ucc30\ud558\uc5ec \ud5e4\uc544\ub9ac\ub294 \uac83\uc774\ub2e4.”\u00a0 \uadf8\ub7ec\ub2c8\uae4c \uc798 \uc0ac\uc720\ud55c \ubc95, \uc0bc\ub9c8\uc9c0\uac00 \ud589\ud558\ub294 \uc601\uc0c1, \uc55e\uc11c \uc0ac\ub9c8\ud0c0\uac00 \uc5f0\ud55c \uac83\uc73c\ub85c \ubb38\uc0ac(\u805e\u601d)\ub85c \uacb0\ud0dd\ud558\uace0 \uc0ac\uc720\ud55c \ub0b4\uc6a9\uc744 \uc548\uc73c\ub85c \uc0bc\ub9c8\uc9c0\uac00 \ud589\ud558\ub294 \uc601\uc0c1\uc73c\ub85c \uc0bc\ub294\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. 02:52 \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \uc9c0\uad00\uc758 \uc18c\uc5f0\uc740 \uac19\ub2e4\uace0 \ud2b9\ubcc4\ud788 \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc704\ube60\uc0ac\ub098\ub294 \uc804\uc5d0 \uc0ac\ub9c8\ud0c0\uac00 \uc5f0\ud55c \uadf8 \ubc95\uc744 \uc5f0\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc0ac\ub9c8\ud0c0\ub294 \ubb34\uc2a8 \ubc95\uc744 \uc5f0\ud558\ub098? \uc804\uc5d0 \ubb38\uc0ac\ub85c \uacb0\ud0dd\ud55c \ub0b4\uc6a9\uc785\ub2c8\ub2e4. \uc704\ube60\uc0ac\ub098\uac00 \uc798 \uc0ac\uc720\ud55c \ubc95\uc744 \ub0b4\uc801\uc778 \uc0bc\ub9c8\uc9c0\uac00 \ud589\ud558\ub294 \uacbd\uc758 \uc601\uc0c1\uc73c\ub85c \uc0bc\ub294 \uac83\uc785\ub2c8\ub2e4. \uc0bc\ub9c8\uc9c0\uac00 \ud589\ud558\ub294 \uacbd\uc758 \uc601\uc0c1\uc740 \ubb34\uc5c7\uc778\uac00? \uc5b4\ub5bb\uac8c \uc774\ud574\ud574\uc57c \ud558\ub294\uac00? \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \ube60\uc3d8\ubc95\uc655\uaed8\uc11c \ub0b4\uc2ec\uc5d0 \ub5a0\uc62c\ub77c \ud589\ud558\ub294 \uacbd\uc758 \uc758\uacf5\uc0c1(\u7fa9\u5171\u76f8)\uc774\ub77c \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. 03:42 \uc758\uacf5\uc0c1(\u7fa9\u5171\u76f8)\uc758 \uc815\uc758(\u5b9a\u7fa9) \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \ube60\uc3d8\ubc95\uc655\uaed8\uc11c \ub0b4\uc2ec\uc5d0 \ub5a0\uc624\ub974\ub294 \ud589\uacbd(\u884c\u5883)\uc758 \uc758\uacf5\uc0c1\uc774\ub77c\uace0 \ud574\uc11d\ud588\uc2b5\ub2c8\ub2e4. “\uc758\uacf5\uc0c1(\u7fa9\u5171\u76f8)”\uc774\ub780 \u300e\ub4a4\ub77c\u300f\uc5d0\uc11c \uadf8\uc758 \uc815\uc758(\u5b9a\u7fa9)\ub97c \ubb50\ub77c\uace0 \ud588\ub098? “\ubd84\ubcc4\uc2ec\uc5d0\uc11c \ud558\ub098\uac00 \uc544\ub2cc \uac83\uc744 \ud558\ub098\ucc98\ub7fc \ub5a0\uc62c\ub9ac\ub294 \uc99d\uc775(\u589e\u76ca)\ud55c \ubd80\ubd84”\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc774\uac83\uc740 \uc5b4\ub5bb\uac8c \uc774\ud574\ud574\uc57c \ud558\ub294\uac00? \uc608\ub97c \ub4e4\uc5b4 \uc6b0\ub9ac\uac00 \uc6d4\uce6d\uad11\uba85\uc0ac\uc758 \ud654\uc7a5\ub8e8\ub97c \ub2f5\uc0ac\ud588\ub2e4\ub4e0\uc9c0. \ud639\uc740 \ud654\uc7a5\ub8e8\ub97c \uac00\ubcf4\uc9c0 \ubabb\ud558\uace0 \ub2e4\ub9cc \ub2e4\ub978 \uc0ac\ub78c\uc758 \uc18c\uac1c\ub97c \ub4e4\uc5c8\ub2e4\ub4e0\uc9c0 \uc0ac\uc9c4\uc744 \ubd24\ub2e4\ub4e0\uc9c0\ud574\uc11c \uc6b0\ub9ac\uc758 \ub9c8\uc74c\uc18d\uc5d0 \uc544!’ \ud558\uba70 \ud654\uc7a5\ub8e8\uc758 \uc601\uc0c1\uc774 \ub5a0\uc624\ub985\ub2c8\ub2e4. \uc608\ub97c \ub4e4\uc5b4 \ud669\uae08\ube5b \ub2ec\uc774 \ud654\uc7a5\ub8e8 \uc704 \ud5c8\uacf5\uc5d0 \ub5a0\uc788\ub294 \ud654\uba74. \uc0ac\uc2e4 \uadf8 \uc601\uc0c1\uc740 \uc9c4\uc815\ud55c \ud654\uc7a5\ub8e8\uac00 \uc544\ub2d9\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \ubd84\ubcc4\uc2ec\uc5d0\uc11c \ud654\uc7a5\ub8e8\uc640 \ud558\ub098\ucc98\ub7fc \ub5a0\uc62c\ub9bd\ub2c8\ub2e4. \uc774\ub7ec\ud55c \uc601\uc0c1\uc774 \ud654\uc7a5\ub8e8\uc758 \uc758\uacf5\uc0c1\uc785\ub2c8\ub2e4. 04:56 \uc608\ub97c \ub4e4\uc5b4 \uc0ac\ub9c8\ud0c0\ub294 \uacf5\uc131\uc744 \uc9d1\ucde8(\u57f7\u53d6)\ud558\uc5ec \ub2e6\uc2b5\ub2c8\ub2e4. \uacf5\uc131\uc740 \uc0ac\ub9c8\ud0c0\uac00 \ud589\ud558\ub294 \uacbd\uc785\ub2c8\ub2e4. \uc989 \uc0ac\ub9c8\ud0c0\uac00 \uc8fc\ub85c \uc9d1\ucde8(\u57f7\u53d6)\ud558\ub294 \uacbd\uc785\ub2c8\ub2e4. \ub9cc\uc57d \ubd88\ubcc4\uc2ec\uc758 \uc0ac\ub9c8\ud0c0\ub85c \uacf5\uc131\uc744 \ub2e6\ub294\ub2e4\uba74, \ubd84\ubcc4\uc2ec\uc5d0\uc11c\ub294 \uacf5\uc131\uacfc \ud558\ub098\uac00 \uc544\ub2cc \uac83\uc774 \uacf5\uc131\uacfc \ud558\ub098\ub85c \ub5a0\uc624\ub985\ub2c8\ub2e4. \uc774\ub807\uac8c \uc99d\uc775\ud55c \ubd80\ubd84\uc774 \uacf5\uc131\uc758 \uc758\uacf5\uc0c1\uc785\ub2c8\ub2e4. 05:28 \uadf8\ub7fc \ubd84\ubcc4\uc2ec\uc740 \ubc18\ub4dc\uc2dc \ub5a0\uc624\ub974\ub294 \uc758\uacf5\uc0c1\uc73c\ub85c. \uc8fc\uc758! \ubd84\ubcc4\uc2ec\uc740 \ubc18\ub4dc\uc2dc \ub5a0\uc624\ub974\ub294 \uc758\uacf5\uc0c1\uc744 \ud1b5\ud574\uc57c\ub9cc \uacf5\uc131\uc744 \uc9c1\uc811 \uc9d1\ucde8(\u57f7\u53d6)\ud560\uc218 \uc788\uc2b5\ub2c8\ub2e4. \ub0b4\uc801\uc778 \uc0bc\ub9c8\uc9c0\uac00 \ud589\ud558\ub294 \uacbd\uc758 \uc601\uc0c1\uc744 \uc5f0\ud560 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uc774\ub7f0 \uc601\uc0c1\uc5d0 \ub300\ud558\uc5ec \ubb34\uc5c7\uc744 \ud574\uc57c \ud558\ub098? \uad00\ucc30, \uc2b9\ud574(\u52dd\u89e3)\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uacf5\uc131\uc744 \uad00\ucc30 \ubd84\ubcc4\ud558\uace0. \uacf5\uc131\uc744 \uc2b9\ud574\ud558\ub294 \uac83\uc785\ub2c8\ub2e4)\ud5e4\uc544\ub9ac\ub294 \uac83\uc785\ub2c8\ub2e4. 05:54 \uc704\ube60\uc0ac\ub098\uc758 \uc885\ub958 “\uc774\uc640 \uac19\uc774 \uc0bc\ub9e4\uac00 \ud589\ud558\ub294 \uacbd\uc778 \uc601\uc0c1\uc5d0\uc11c \uc54c\uac8c\ub41c \uc758\ubbf8\uc5d0 \ub300\ud574 \uc798 \ubd84\ubcc4\ud558\uace0 \uadf9\ud788 \ubd84\ubcc4\ud558\uba70, \uc644\uc804\ud788 \uc2ec\uc0ac(\u5c0b\u601d), \uc644\uc804\ud788 \uc0ac\ucc30(\u4f3a\u5bdf)\ud558\uace0, \ucc38\uace0, \uc990\uae30\uace0, \uae68\ub2eb\uace0, \ubcf4\uace0, \ubd84\ubcc4 \uc0ac\ud0dd\ud558\ub294 \ubaa8\ub4e0 \uac83\uc744 \uad00\uc774\ub77c\uace0 \ubd80\ub978\ub2e4. \uc774\uac83\uc774 \ubcf4\uc0b4\uc774 \uad00\uc5d0 \uc815\ud1b5\ud55c \uac83\uc774\ub2e4. \uc774 \uc0bc\ub9c8\uc9c0\uac00 \ud589\ud558\ub294 \uc601\uc0c1\uc5d0\uc11c \uc774\ud574\ud55c \uc758\ubbf8\uc5d0 \ub300\ud574 \ubb34\uc5c7\uc744 \ud574\uc57c \ud558\ub098? \uc0ac\ud0dd\ud574\uc57c \ud569\ub2c8\ub2e4. \uc798 \ubd84\ubcc4\ud558\uace0, \uadf9\ud788 \ubd84\ubcc4\ud558\uace0, \uc644\uc804\ud788 \uc2ec\uc0ac\ud558\uace0, \uc644\uc804\ud788 \uc0ac\ucc30\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc “\ucc38\uace0”\ub294 \ubb34\uc5c7\uc778\uac00? \uc778\uac00(\u5fcd\u53ef)\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. “\uc990\uae30\uace0”\ub294 \uc6d0\ud55c\ub2e4, \ud76c\uad6c, \ubc14\ub780\ub2e4\ub294 \uac83 \uc785\ub2c8\ub2e4. \u201c\uae68\ub2eb\uace0\u201d\ub780 \uad6c\ubcc4\ud558\uace0, \ucc28\ubcc4\uc744 \ubd84\ubcc4\ud558\ub294 \uac83\uc785\ub2c8\ub2e4.\u00a0 “\ubcf4\uace0”\ub780? \uc54c\uc544\ubcf8 \uac83\uc785\ub2c8\ub2e4. “\ubd84\ubcc4 \uc0ac\ud0dd”\uc774\ub780 \ubd84\ubcc4\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc774\uac83\uc774 \uc704\ube60\uc0ac\ub098\uc785\ub2c8\ub2e4. “\ucc38\uace0, \uc990\uae30\uace0, \uae68\ub2eb\uace0, \ubcf4\uace0, \ubd84\ubcc4 \uc0ac\ud0dd” \uc774 \ub2e4\uc12f \uac00\uc9c0\uc758 \ub73b\uc774 \ubb34\uc5c7\uc778\uac00? \uc7a0\uc591\ub300\uc0ac\ub2d8\uaed8\uc11c \uacb0\ud0dd\ud558\uace0 \ub098\uc11c. \uc8fc\uc758! \uacb0\ud0dd\ud558\uace0 \ub098\uc11c \ub450\ub824\uc6cc\ud558\uc9c0 \uc54a\uace0. \ud639\uc740 \uc694\ub3d9\ud558\uc9c0 \uc54a\uc74c\uc73c\ub85c “\ucc38\uace0”\ub77c\uace0 \ud558\ub294 \uac83\uc774\uace0. \uc774\ub807\uac8c \uacb0\ud0dd\ud558\ub294 \uac83\uc744 \uc990\uac81\uac8c \ud76c\uad6c\ud558\uace0 \uad6c\ud558\uace0\uc790 \ud558\ub2c8 “\uc990\uae30\uace0”\ub77c\ub294 \uac83\uc785\ub2c8\ub2e4. \uc989 \ud76c\uad6c\uc2ec\uc774 \uac15\ud558\uace0\u00a0 \uc774\ub7f0 \uc0c1\ud0dc\ub97c \uc990\uae40\uc73c\ub85c “\uc990\uae30\uace0”\ub77c\uace0 \ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc5ec\uae30\uc11c \uc990\uae30\ub2e4\ub294 \uc990\uac81\ub2e4\uac00 \uc544\ub2d9\ub2c8\ub2e4. \ud76c\ub9dd\ud558\ub2e4 \ud76c\uad6c\ud558\ub2e4\ub294 \ub73b\uc785\ub2c8\ub2e4. \uc989 \ub9e4\uc6b0 \uc9c0\ud5a5\ud558\uace0, \uadf8\ub807\uac8c \ud558\uace0 \uc2f6\ub2e4\uc785\ub2c8\ub2e4. \uadf8\ub7fc “\uae68\ub2eb\uace0”\ub780? \uc9c0\ud61c\ub85c\uc11c \ubd84\ubcc4 \uacb0\ud0dd\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub798\uc11c “\uae68\ub2eb\uace0”\ub77c\uace0 \ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc5f0\ucde8(\u7de3\u53d6)\ud639\uc740 \uc218\uacac(\u96a8\u898b)\uc744 “\ubcf4\uace0”\ub77c\uace0 \ud558\uace0. \ud0d0\ucc29(\u803d\u8457)\ud568\uc73c\ub85c “\ubd84\ubcc4 \uacb0\ud0dd”\uc774\ub77c\uace0 \ud558\ub294\ub370 \uc774\uac83\uc744 \ud2f0\ubcb3\uc5b4\ub97c \uc9c1\uc5ed\ud558\uba74 \ubd84\ubcc4\uc785\ub2c8\ub2e4. \uc798 \ubd84\ubcc4, \uadf9\ud788 \ubd84\ubcc4, \uc644\uc804\ud788 \uc2ec\uc0ac, \uc644\uc804\ud788 \uc0ac\ucc30. \uc774 \ub124\uac00\uc9c0 \uc704\ube60\uc0ac\ub098 \uac01\uac01 \ub2e4 \ucc38\uace0, \uc990\uae30\uace0, \uae68\ub2eb\uace0, \ubcf4\uace0, \ubd84\ubcc4 \uacb0\ud0dd \uc774 \ub2e4\uc12f \uac00\uc9c0\uac00 \uc788\uc744 \uc218 \uc788\uc2b5\ub2c8\ub2e4. “\uc774\uac83\uc774” \ubc14\ub85c “\ubcf4\uc0b4\uc774 \uad00\uc5d0 \uc815\ud1b5\ud55c \uac83\uc774\ub2e4.” \ubcf4\uc0b4\uc774 \uc704\ube60\uc0ac\ub098\ub97c \uc815\ud1b5\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. 08:37 \uc911\uad6d\ud654\uc0c1\uc774 \uc8fc\uc7a5\ud558\ub294 \uc798\ubabb\ub41c \uacac\ud574 \uadf8\ub7fc \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\uc774 \uacbd\uc5d0\uc11c \uad00\uc740 \uac1c\ubcc4\uc801\uc778 \uad00\ucc30\ud61c\uc774\uae30\uc5d0 \uc774\uc5d0 \ub300\ud574\uc11c\ub294 \ub17c\ubc15\ud560 \uc5ec\uc9c0\uac00 \uc5c6\ub2e4\ub294 \uac83\uc744 \uadf9\ud788 \ubd84\uba85\ud558\uac8c \ub9d0\ud55c \uac83\uc744” \uc774 \uacbd\ubb38\uc744 \uc124\uba85\ud558\uaca0\uc2b5\ub2c8\ub2e4. \uc989 \uc774 \uacbd\ubb38\uc5d0\uc11c \uadf9\ud788 \uba85\ubc31\ud558\uac8c \uc704\ube60\uc0ac\ub098\ub294 \uad00\ucc30\ud61c\ub77c\uace0 \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. \ub17c\ubc15\ud560 \uc5ec\uc9c0\uac00 \uc5c6\uc2b5\ub2c8\ub2e4. \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc5d0\uc11c \ub17c\ubc15\ud560 \uc5ec\uc9c0\uac00 \uc5c6\ub2e4\uace0 \ud588\uc2b5\ub2c8\ub2e4. \ub610 \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\ubcf4\uace0\uc11c, \uc911\uad6d\uc758 \ud55c \ud654\uc0c1\uc740 \uc774\uac83\uc774 \uacbd\uc11c\uc778\uc9c0 \uc544\ub2cc\uc9c0 \ubaa8\ub974\uaca0\ub2e4\uace0 \ub9d0\ud558\uba70 \ubc1c\ub85c \ubc1f\uc544 \ubc84\ub838\ub2e4\uace0 \uc804\ud55c\ub2e4. \uc774\uac83\uc740 \uc77c\uccb4 \ubd84\ubcc4\uc744 \ubaa8\ub450 \uc2e4\uc0c1\uc73c\ub85c \uc9c0\ub140\uc11c \uad00\ucc30\ud61c\ub97c \ubc84\ub9ac\uace0 \uc544\ubb34\uac83\ub3c4 \ub9c8\uc74c\uc5d0 \uc9d3\uc9c0 \uc54a\uc73c\uba70, \uc2ec\uc624\ud55c \ub73b\uc744 \uc218\ud589\ud558\ub294 \uc8fc\uc7a5\uc744 \ub530\ub974\uc9c0 \uc54a\uc558\uae30\uc5d0 \uc774\ucc98\ub7fc \ud55c \uac83\uc774\ub2e4. \uc774 \uc885\ud30c\ub97c \ub530\ub974\ub294 \uc0ac\ub78c\uc744 \uc9c0\uae08\ub3c4 \ub9ce\uc774 \ubcfc \uc218 \uc788\ub2e4.” \uc608\uc804\uc5d0 \uc911\uad6d\ud654\uc0c1\uc774 \uc788\uc5c8\ub2e4\uace0 \ud569\ub2c8\ub2e4. \uadf8\uac00 \uc774 \uacbd\ubb38\uc744 \ubcf4\uace0\ub294 “\uc774\uac83\ub3c4 \ubd88\uacbd\uc774\ub77c\uace0 \ud558\ub294\uc9c0 \ubaa8\ub974\uaca0\ub2e4!” \ud558\uba74\uc11c \ubc1c\ub85c \ubc1f\uace0 \uc9d3\ubc1f\uc558\ub2e4\uace0 \ud569\ub2c8\ub2e4. \uadf8\ub807\ub2e4\uba74 \uc65c \uc774 \uc911\uad6d\ud654\uc0c1\uc774 \uc774\ub807\uac8c \ubb34\uc12d\uace0 \uacbd\uc545\ud560 \uc9d3\uc744 \ud55c \uac83\uc778\uac00? \uadf8\ub294 \ubaa8\ub4e0 \ubd84\ubcc4\uc2ec\uc740 \ub2e4 \uc0c1\uc9d1(\u76f8\u57f7)\uc774\uace0, \ubaa8\ub450 \uc0c1\uc5d0 \uc9d1\ucc29\ud558\ub294 \uac83\uc774\ub77c\uace0 \uc8fc\uc7a5\ud558\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uadf8\ub798\uc11c \uad00\ucc30\ud61c\ub97c \ubc84\ub9b0 \uac83\uc785\ub2c8\ub2e4. \uc989 \uc544\ubb34\uac83\ub3c4 \uc0dd\uac01\ud558\uc9c0 \uc54a\ub294 \uac83\uc785\ub2c8\ub2e4. \uc544\ubb34\uac83\ub3c4 \uc0dd\uac01\ud558\uc9c0 \uc54a\ub294 \uac83\uc774 \uc2ec\uc624\ud55c \uacf5\uc131\uc744 \uc218\uc9c0(\u4fee\u6301)\ud558\ub294 \uac83\uc774\ub77c\uace0 \uc8fc\uc7a5\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc544\ubb34\uac83\ub3c4 \uc0dd\uac01\ud558\uc9c0 \uc54a\uace0 \ub9c8\uc74c\uc744 \ube44\uc6b0\ub294 \uac83, \uc544\ubb34 \uc791\uc758(\u4f5c\u610f)\ub3c4 \ud558\uc9c0 \uc54a\ub294 \uac83. \uc774\uac83\uc774 \uacf5\uc131\uc744 \uc218\uc9c0\ud558\ub294 \uac83\uc774\ub77c\uace0 \uc0dd\uac01\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \uc8fc\uc7a5\uc740 \uc911\uad6d\ud654\uc0c1\uc758 \uc8fc\uc7a5\uc744 \ub530\ub974\uc9c0 \uc54a\uc558\uae30\uc5d0 \uc911\uad6d\ud654\uc0c1\uc774 \ubc1c\ub85c \ubd88\uacbd\uc744 \ubc1f\uc740 \uac83\uc785\ub2c8\ub2e4. \ub300\uc0ac\ub2d8\uaed8\uc11c\ub294 \ub610 “\uc774 \uc885\ud30c\ub97c \ub530\ub974\ub294 \uc0ac\ub78c\uc744 \uc9c0\uae08\ub3c4 \ub9ce\uc774 \ubcfc \uc218 \uc788\ub2e4”\ub77c\uace0 \ud558\uc168\uc2b5\ub2c8\ub2e4. \uc989 \uadf8 \ub2f9\uc2dc \uc911\uad6d\ud654\uc0c1\uc744 \ub530\ub974\ub294 \uc790\uac00 \ub9ce\uc558\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. 10:53 \uacfc\uac70 \uc2dc\uc640\ucd08\ub17c\uc0ac \uc2dc\ub300\uc5d0 \uc0bc\uc608\uc0ac\uc5d0 \ubd80\ub3d9\uc815\ub824\uc8fc(\u4e0d\u52d5\u975c\u616e\u6d32)\uac00 \uc644\uc131\ub418\uace0. \uadf8 \ub2f9\uc2dc \ud55c\uc9c0(\u6f22\u5730)\uc758 \uc2a4\ub2d8-\uc989 \uc911\uad6d\ud654\uc0c1\uc744 \ud2f0\ubcb3\uc73c\ub85c \ucd08\ube59\ud574\uc11c \uc120\ud559(\u79aa\u5b78)\uac15\uc124\uc744 \uccad\ud588\uc2b5\ub2c8\ub2e4. \uadf8 \uc2dc\uc808\uc5d0 \uc911\uad6d\ud654\uc0c1\uc758 \uc120 \uc218\ud589\ubc95\uc740 \ub9e4\uc6b0 \uccad\uc815\ud558\uace0 \uc815\ud655\ud588\uc2b5\ub2c8\ub2e4. \uadf8\ub798\uc11c \uc2dc\uc640\ucd08\ub17c\uc0ac\uaed8\uc11c \ubc18\ub300 \ud639\uc740 \ubc18\ubc15\ud558\uc9c0 \uc54a\uc558\uc2b5\ub2c8\ub2e4. \ub9e4\uc6b0 \uccad\uc815\ud588\uae30\uc5d0 \ud55c\uc9c0(\u6f22\u5730)\uc5d0\uc11c \uc628 \uc120\uc0ac\ub4e4\uc774 \uc30d\uc560\uc0ac\uc5d0\uc11c \uad00\uc218(\u89c0\u4fee)\ud558\ub294 \uac83\uc744 \ub9e4\uc6b0 \ud658\uc601\ud588\uc2b5\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \uc2dc\uc640\ucd08\ub17c\uc0ac\uaed8\uc11c \ubbf8\ub798\uc5d0 \uc798\ubabb\ub41c \uacac\ud574\ub97c \uac16\uace0 \uc788\uc740 \uc911\uad6d\ud654\uc0c1\uc774 \ud2f0\ubcb3\uc73c\ub85c \uc640\uc11c \uc131\uad50(\u8056\u6559)\uc5d0 \ud53c\ud574\ub97c \uc904 \uac83\uc774\ub77c\uace0 \uc608\uce21\ud588\uc2b5\ub2c8\ub2e4. \uadf8\ub798\uc11c \uc2dc\uc640\ucd08\ub17c\uc0ac\ub294 \uc774\ub7f0 \ub9d0\uc500\uc744 \ub0a8\uacbc\uc2b5\ub2c8\ub2e4. “\ubbf8\ub798\uc5d0 \uc798\ubabb\ub41c \uacac\ud574\ub97c \uac16\uace0 \uc788\ub294 \uc911\uad6d\ud654\uc0c1\uc774 \ud2f0\ubcb3\uc758 \uad50\ubc95\uc5d0 \ud53c\ud574\ub97c \uc904 \uac83\uc774\ub2e4. \uadf8\ub54c \uc5b4\ub5bb\uac8c \ud574\uc57c \ud558\ub0d0\uba74. \uadf8\ub54c \uc778\ub3c4\ub85c \uac00\uc11c \ub098\uc758 \uc0c1\uc88c\uc778 \uae4c\ub9d0\ub77c\uc2e4\ub77c\ub97c \ubaa8\uc154\uc640\uc11c \uadf8 \uc911\uad6d\ud654\uc0c1\uc774 \uad50\ubc95\uc5d0 \ub300\ud55c \ud6fc\ubc29\uc744 \ubb3c\ub9ac\uce58\uace0 \uae68\ud2b8\ub824\ub77c.”\ub77c\uba70 \uc720\uc5b8\uc744 \ub0a8\uacbc\uc2b5\ub2c8\ub2e4. 12:16 \uadf8\ub7ec\ubbc0\ub85c \ub450\uac00\uc9c0 \ubd80\ub958\uc758 \uc911\uad6d\ud654\uc0c1\uc774 \uc788\uc2b5\ub2c8\ub2e4. \ud558\ub098\ub294 \uc815\ud655\ud55c \uacac\ud574\ub97c \uac16\uace0 \uc788\uace0. \ud558\ub098\ub294 \uc798\ubabb\ub41c \uacac\ud574\ub97c \uc8fc\uc7a5\ud558\uc5ec \uc870\uc0ac\ub2d8\uaed8\uc11c \uafb8\uc9d3\uace0, \ubc18\ubc15\ub2f9\ud569\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc911\uad6d\ud654\uc0c1\uc758 \uacac\ud574\uac00 \ub2e4 \uc798\ubabb\ub41c \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. \uc6b0\ub9b0 \uc774\uac83\uc744 \uc798 \ubd84\ubcc4\ud574\uc57c \ud569\ub2c8\ub2e4. \u300e\ub78c\ub9bc\u300f\uc5d0\uc11c \uae68\ud2b8\ub9ac\uace0 \ubb3c\ub9ac\uce58\ub294 \ud654\uc0c1\uc740 \uc798\ubabb\ub41c \uacac\ud574\ub97c \uc8fc\uc7a5\ud558\ub294 \uc911\uad6d\ud654\uc0c1\uc785\ub2c8\ub2e4. \ub300\uc0ac\ub2d8\uaed8\uc11c \uc808\ub300 \ub530\ub77c \ubc30\uc6b0\uba74 \uc548 \ub41c\ub2e4\uace0 \uac00\ub974\ucce4\uc2b5\ub2c8\ub2e4. \uc774\ub7f0 \uacac\ud574\ub294 \uae68\ubd80\uc234\uc57c\ud569\ub2c8\ub2e4. \uacf5\uc131\uc744 \uad00\uc218\ud558\ub294 \uc815\ud655\ud55c \ubc29\uc2dd\uc774 \uc544\ub2c8\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uc804\uc2b9\uc774 \uc5c6\uc2b5\ub2c8\ub2e4. \uccad\uc815\ud55c \uc804\uc2b9\uc774 \uc5c6\uc2b5\ub2c8\ub2e4. \ubd80\ucc98\ub2d8\uaed8\uc11c \uc6b0\ub9ac\uc5d0\uac8c \uacf5\uc131\uc744 \uad00\uc218\ud558\ub77c\ub294 \uccad\uc815\ud55c \uc804\uc2b9\uc774 \uc808\ub300 \uc544\ub2d9\ub2c8\ub2e4. \uadf8\ub7fc\uc73c\ub85c \ub300\uc0ac\ub2d8\uaed8\uc11c \ud2b9\ubcc4\ud788 \uc5ec\uae30\uc5d0 \ub0b4\uc138\uc6cc \uc774\ub807\uac8c \uacf5\uc131\uc744 \uc218\ud589\ud558\uba74 \uc548 \ub41c\ub2e4\uace0 \ud558\uc168\uc2b5\ub2c8\ub2e4. \uc6b0\ub9ac\ub294 \uc798 \uc54c\uc544\ub4e4\uc5b4\uc57c \ud569\ub2c8\ub2e4. 13:20 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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. Das letzte Mal haben wir die Natur der Geistigen Ruhe (skr.: \u015bamatha) studiert. Heute werden wir uns mit der Natur der Besonderen Einsicht (skr.: vipa\u015byan\u0101) intensiv besch\u00e4ftigen. Bitte schlagen Sie Band III, Seite 16 auf. Wir lesen den dritten Absatz gemeinsam. 00:38
\nGeeignete Meditationsobjekte f\u00fcr die Praxis von vipa\u015byan\u0101
\n\u201eHinsichtlich der Natur der Besonderen Einsicht (skr.: vipa\u015byan\u0101) hei\u00dft es in dem gleichen s\u016btra:
\n\u201aNachdem geistige und k\u00f6rperliche Geschmeidigkeit erreicht worden sind, verweile in diesem Zustand und beseitigt alle mentalen St\u00f6rungen. Der Blick wendet sich sodann nach innen und mit der F\u00e4higkeit zur Unterscheidung wird das geistige Bild untersucht, das die Dom\u00e4ne der meditativen Konzentration (skr.: sam\u0101dhi) ist und den Themen entspringt, die zuvor reflektiert wurden. Jede Differenzierung der Bedeutungen dieser Themen \u2013 durch eine vollst\u00e4ndige Differenzierung mittels gr\u00fcndlicher Untersuchung und gr\u00fcndlicher Analyse, eine damit einhergehende Duldsamkeit, resultierende W\u00fcnsche, die Unterscheidung von Einzelheiten, das Erkennen und gedankliche Erfassen der Themen \u2013 werden als Besondere Einsicht (skr.: vipa\u015byan\u0101) bezeichnet. Die F\u00e4higkeit zur Besonderen Einsicht (skr.: vipa\u015byan\u0101) zeichnet einen bodhi-sattva aus.\u201c
\n(Bd. III, S. 16 (US-Version)) 01:29
\nLassen Sie uns diese Ausf\u00fchrung im Detail untersuchen. Der Ehrw\u00fcrdige Ba-so erkl\u00e4rt in Die vier verwobenen Anmerkungen \u00fcber den ersten Satz:
\n\u201eNachdem geistige und k\u00f6rperliche Geschmeidigkeit erreicht worden sind, verweile in diesem Zustand und beseitigt alle mentalen St\u00f6rungen\u201c,
\n\u00a0dass sich dies auf Personen bezieht, die meditative Konzentration (skr.: sam\u0101dhi) verwirklicht haben und praktizieren k\u00f6nnen. Nachdem die praktizierende Person aufgrund stabiler Konzentration k\u00f6rperliche und geistige Geschmeidigkeit erlangt hat, verweilt sie in diesem au\u00dfergew\u00f6hnlichen Zustand. In der tibetischen Textversion wird unterstrichen, dass man in dieser Art von Zustand verweilt. Die Aussage am Ende des Satzes:
\n\u201eund beseitigt alle mentalen St\u00f6rungen\u201c,
\nbedeutet, dass sodann alle t\u00e4uschenden Gedanken, Vorstellungen usw. hier\u00fcber abgelegt werden. Es besagt nicht, dass man \u00fcberhaupt kein Meditationsobjekt in Geist aufnehmen oder keine Gedanken haben sollte. Vielmehr bedeutet es, kein falsches Meditationsobjekt in Geist aufzunehmen. Wenn man also kein falsches Meditationsobjekt in sich aufnehmen sollte, welches Objekt sollte man dann in sich aufnehmen? Das wird im n\u00e4chsten Satz beschrieben:
\n\u201eDer Blick wendet sich sodann nach innen und mit der F\u00e4higkeit zur Unterscheidung wird das geistige Bild untersucht, das die Dom\u00e4ne[1] der meditativen Konzentration (skr.: sam\u0101dhi) ist und den Themen entspringt, die zuvor reflektiert wurden.\u201c
\nEs wird also das geistige Bild[2] von Themen betrachtet, \u00fcber die wir bereits kontempliert haben und die die Dom\u00e4ne der meditativen Konzentration (skr.: sam\u0101dhi), also deren T\u00e4tigkeitsfeld sind. Denn im Zustand von sam\u0101dhi (dt.: Konzentration) wird ein Thema aus den Schriften als geistiges Bild (skr.: sa\u1e43sk\u0101ra) fokussiert betrachtet. 02:52
\nIn Die vier verwobenen Anmerkungen wird zudem darauf hingewiesen, dass \u015bamatha und vipa\u015byan\u0101 stets das gleiche Meditationsobjekt verwenden. Damit stellt sich die Frage: Welche Objekte werden f\u00fcr \u015bamatha Meditationen genutzt? Es sind die Themen aus den Schriften, \u00fcber die man bereits kontempliert und analytisch meditiert und somit eine Gewissheit \u00fcber sie gefunden hat. F\u00fcr \u015bamatha Meditationen nutzen wir also ein Thema, das wir zuvor durch das Studium der Schriften kennengelernt und \u00fcber das wir reflektiert haben. Die Reflektion usw. geschieht mit Hilfe eines \u201egeistigen Bildes\u201c (skr.: sa\u1e43sk\u0101ra), einer Vorstellung davon, worauf in \u015bamatha Meditationen die meditative Konzentration (skr.: sam\u0101dhi) ausgerichtet wird.
\nDamit stellt sich die Frage: Was ist mit dem Begriff \u201egeistiges Bild\u201c genau gemeint, worauf die meditative Konzentration ausgerichtet wird? Auch hier erkl\u00e4rt Ehrw\u00fcrdige Ba-so in Die vier verwobenen Anmerkungen, dass es das allgemeine Bild oder eine sogenannte Bedeutungsgeneralit\u00e4t[3] eines Objekts benennt, das dem Geist erscheint. 03:42
\nDefinition der Bedeutungsgeneralit\u00e4t
\nIn Die vier verwobenen Anmerkungen erkl\u00e4rt der Ehrw\u00fcrdige Ba-so, dass es die Bedeutungsgeneralit\u00e4t eines Objekts ist, die dem Geist erscheint. Der Begriff ist uns zun\u00e4chst fremd und wir fragen: Wie wird dieser Begriff in Die gesammelten Themen definiert?
\n\u201eIn einem begrifflichen Bewusstsein ist es ein Faktor der geistigen Projektion, der nicht identisch mit einem Objekt ist, aber dem Geist als identisch mit diesem Objekt erscheint.\u201c[4]
\nWas d\u00fcrfen wir hierunter verstehen? Nehmen wir beispielsweise an, wir haben unser Hauptkloster in Taiwan, Temple des Mondlichts (chin.: Yuecheng guangmingsi) genannt, besucht und uns etwa das Hua-Zang-Geb\u00e4ude angesehen. Oder aber wir haben das Kloster nicht besucht, sondern haben von anderen Besuchenden davon geh\u00f6rt, oder wir haben Fotos davon gesehen usw. In all diesen F\u00e4llen k\u00f6nnen wir geistig – da ist es! – ein Bild vom Geb\u00e4ude sehen. In einem solchen geistigen Bild (skr.: sa\u1e43sk\u0101ra) k\u00f6nnte man etwa einen goldenen Mond sehen, der am Himmel \u00fcber dem Klostergeb\u00e4ude schweben w\u00fcrde. In Wirklichkeit ist diese Vorstellung (skr.: sa\u1e43sk\u0101ra) aber nicht das tats\u00e4chliche Geb\u00e4ude. Doch f\u00fcr das konzeptionelle Bewusstsein, das an das Geb\u00e4ude denkt, w\u00fcrde es so aussehen, als sei dieses geistige Bild \u2013 die Vorstellung davon \u2013 das Geb\u00e4ude selbst. Dieses geistige Bild wird Bedeutungsgeneralit\u00e4t (skr.: sa\u1e43sk\u0101ra) oder allgemeines Bild des Hua-zang-Geb\u00e4udes genannt. 04:56
\nWenn nun im Geisteszustand von \u015bamatha das Leersein aller Objekte von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) als Meditationsobjekt genutzt wird, dann ist f\u00fcr den so t\u00e4tigen Geist \u015b\u016bnyat\u0101 svabh\u0101va die \u201eDom\u00e4ne\u201c, also sein T\u00e4tigkeitfeld, das von Geist w\u00e4hrend der \u015bamatha Meditation genutzt wird. Meditiert Geist \u00fcber \u015b\u016bnyat\u0101 svabh\u0101va in einem \u015bamatha Zustand, der zugleich von einem begrifflichen Bewusstsein beherrscht wird, entsteht ein geistiges Bild, eine Vorstellung (skr.: sa\u1e43sk\u0101ra) \u00fcber \u015b\u016bnyat\u0101 svabh\u0101va (dt.: Leersein der Ph\u00e4nomene von inh\u00e4renter Existenz), das aber nicht identisch ist mit dem wirklichen Leersein der Ph\u00e4nomene von inh\u00e4renter Existenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va), sondern dem meditierenden Geist als solches erscheint. Dieser Faktor der geistigen Projektion wird dann Bedeutungsgeneralit\u00e4t \u00fcber das Leersein der Ph\u00e4nomene von inh\u00e4renter Existenz genannt. 05:28
\nWir lernen hieraus: Ein begriffliches Bewusstsein ist von einer Bedeutungsgeneralit\u00e4t (skr.: sa\u1e43sk\u0101ra; tib.: don spyi) abh\u00e4ngig…. Beachten Sie das: Ein begriffliches Bewusstsein muss eine Bedeutungsgeneralit\u00e4t (skr.: sa\u1e43sk\u0101ra) \u2013 ein geistiges Bild \u2013 hervorbringen, um das Leersein von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) als Meditationsobjekt zu verwenden.[5] W\u00e4hrend Geist das geistige Bild als Objekt der Aktivit\u00e4ten in der Konzentration h\u00e4lt, was sollte man mit diesem Bild tun? Wir beschreiben es mit folgenden Worten: wir erkennen unterscheidend und bekr\u00e4ftigen die \u00dcberzeugung \u00fcber \u015b\u016bnyat\u0101 svabh\u0101va (dt.: Leersein von Eigenexistenz). 05:54
\nVerschiedene Auspr\u00e4gungen von vipa\u015byan\u0101
\nLesen wir nun den n\u00e4chsten Teil des Textes:
\n\u201eJede Differenzierung der Bedeutungen dieser Themen \u2013 durch eine vollst\u00e4ndige Differenzierung mittels gr\u00fcndlicher Untersuchung und gr\u00fcndlicher Analyse, eine damit einhergehende Duldsamkeit, resultierende W\u00fcnsche, die Unterscheidung von Einzelheiten, das Erkennen und gedankliche Erfassen der Themen \u2013 werden als Besondere Einsicht (skr.: vipa\u015byan\u0101) bezeichnet. Die F\u00e4higkeit zur Besonderen Einsicht (skr.: vipa\u015byan\u0101) zeichnet einen bodhi-sattva aus.\u201c 06:26
\nWas sollte man in Bezug auf diese geistigen Bilder (skr.: sa\u1e43sk\u0101ra), die die Dom\u00e4ne respektive T\u00e4tigkeitsfelder von sam\u0101dhi (dt.: meditative Konzentration) sind, hinsichtlich ihrer Bedeutungen tun, die man bereits aufgrund des Studiums kennt? Man sollte beginnen, sie zu unterscheiden und sie intensiv untersuchen mittels Unterscheidung, vollst\u00e4ndiger Unterscheidung, gr\u00fcndlicher Untersuchung und gr\u00fcndlicher Analyse. Aber was bedeutet in diesem Kontext der Begriff Duldsamkeit? Er beschreibt eine Akzeptanz des in der meditativen Untersuchung Erkannten. Die dabei entstehenden W\u00fcnsche f\u00f6rdern das Interesse an dem Erkannten \u2013 ein Wunsch oder eine Neigung daf\u00fcr. Und was ist mit Unterscheidung von Einzelheiten gemeint? Es benennt das Erkennen der Merkmale oder Eigenschaften der untersuchten Meditationsobjekte. Mit solchem Erkennen wird das Meditationsobjekt klar erkannt. Schlie\u00dflich werden mittels Gedanken die neuen Erkenntnisse in Konzepte gegossen und k\u00f6nnen kommuniziert werden. Das ist es, was vipa\u015byan\u0101 auszeichnet.
\n\u201e\u2026damit einhergehende Duldsamkeit, resultierende W\u00fcnsche, die Unterscheidung von Einzelheiten, das Erkennen und gedankliche Erfassen der Themen\u201c,
\n\u00a0– was bedeuten diese f\u00fcnf genau? Meister Jam-yang Shay-pa erkl\u00e4rt hier\u00fcber, dass, wenn man etwas erkannt hat und sich hier\u00fcber nicht \u00e4ngstigt, wird dies Duldsamkeit genannt. Das dabei entstehende Verlangen nach einer Unterscheidung wird Wunsch genannt. Mit anderen Worten, ein Zustand, der eifrig davon begeistert ist und gro\u00dfe Freude daran hat – das ist es, was der Begriff Wunsch in diesem Kontext kommuniziert. Dieses chinesische Wort f\u00fcr Wunsch (Le\u6a02) bedeutet in diesem Zusammenhang nicht Freude. Vielmehr hat es die Konnotation von Interesse und Verlangen – es hofft eifrig auf sein Objekt und m\u00f6chte es erreichen. Und was vermittelt uns der Begriff Unterscheidung von Einzelheiten? Es fordert uns auf, die unterscheidende Weisheit (skr.: praj\u00f1a) anzuwenden, um Dinge in ihren spezifischen Details zu unterscheiden. Dann wird das Meditationsobjekt beobachtet, was als Erkennen bezeichnet wird. Etwas begrifflich zu begreifen, wird schlie\u00dflich gedankliches Erfassen genannt. Das tibetische Wort hierf\u00fcr bedeutet w\u00f6rtlich Konzeptualisierung oder geistige Unterscheidung.
\nUnterscheidung, vollst\u00e4ndige Unterscheidung, gr\u00fcndliche Untersuchung und gr\u00fcndliche Analyse – diese vier Auspr\u00e4gungen der Besonderen Einsicht (skr.: vipasyana) verf\u00fcgen \u00fcber f\u00fcnf Aspekte: Duldsamkeit, resultierende W\u00fcnsche, die Unterscheidung von Einzelheiten, das Erkennen und gedankliche Erfassen der Themen. \u201eDiese F\u00e4higkeit zur Besonderen Einsicht (skr.: vipa\u015byan\u0101) zeichnet einen bodhi-sattva aus.\u201c Lassen Sie uns weiterlesen. Im chinesischen Text hei\u00dft es nun zuerst: 08:43
\nDie irrige Ansicht eines bestimmten chinesischen Abtes
\n\u201eDieses Sutra erkl\u00e4rt, dass vipa\u015byan\u0101 (dt.: Besondere Einsicht) eine unterscheidende Weisheit ist. Das ist so klar wie nur irgend m\u00f6glich, v\u00f6llig unbestreitbar.\u201c 08:52
\nEs wird also in dieser Passage des s\u016btra in gr\u00f6\u00dfter Klarheit erkl\u00e4rt, dass vipa\u015byan\u0101 eine unterscheidende Weisheit ist. Es gibt absolut keinen Raum f\u00fcr irgendeine Leugnung dieser Tatsache. Dje Tsong-kha-pa betont also, dass das, was in S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) erkl\u00e4rt wird, nicht geleugnet werden kann. Schlie\u00dflich schreibt er weiter: 09:13
\n\u201eEs wird berichtet, dass der chinesische Meister Ha-shang, nachdem er dieses s\u016btra gelesen hatte \u2013 indem unzweideutig dargelegt wird, dass Besondere Einsicht (skr.: vipa\u015byan\u0101) durch unterscheidende Weisheit erm\u00f6glicht wird \u2013 gesagt hat: \u201eIch wei\u00df nicht, ob es sich tats\u00e4chlich um ein s\u016btra handelt.\u201c Sodann trampelte er auf dem Text herum. Er reagiert so extrem, weil das s\u016btra seine Behauptung widerlegt, wonach alle Konzeptualisierungen das Ergreifen von Zeichen erfordern w\u00fcrde, weshalb unterscheidende Weisheit aufgegeben werden m\u00fcsse und stattdessen \u00fcber die grundlegende Bedeutung meditiert werden m\u00fcsse, ohne irgendeinem Gedanken zu folgen. Dieser Ansicht folgen viele seiner Anh\u00e4ngenden.\u201c 09:42
\nBereits im Band 1 berichtet Dje Tsong-kha-pa von jenem chinesischen Abt, Ha-shang, der die Lehre falsch verstanden habe. Nachdem er nun dieses s\u016btra gesehen hatte, soll er gesagt haben: “Ich wei\u00df nicht, ob das \u00fcberhaupt ein s\u016btra ist!” Dann soll er mit seinen F\u00fc\u00dfen auf der Schrift herumgetrampelt haben. Warum aber sollte dieser chinesische Abt so etwas f\u00fcr uns Schockierendes und Erschreckendes getan haben? Er glaubte fest daran, dass alle geistigen Konzeptualisierungen das Ergreifen von Zeichen sei und damit eine falsche geistige Anhaftung hervorrufen w\u00fcrde. Infolgedessen gab er die unterscheidende Weisheit (skr.: praj\u00f1a) vollst\u00e4ndig auf und \u00fcbte, wie er nichts in den Geist aufnehmen konnte. Er glaubte, die Unterlassung jeglicher geistigen Aktivit\u00e4t sei der einzig wahre Weg, das grundlegende Leersein (skr.: \u015b\u016bnyat\u0101) aller Ph\u00e4nomene von Eigenexistenz (skr.: svabh\u0101va) zu praktizieren \u2013 an nichts zu denken, den Geist zu leeren und sich geistig mit nichts zu besch\u00e4ftigen. Er glaubte, dies m\u00fcsse die Praxis \u00fcber \u015b\u016bnyat\u0101 svabh\u0101va sein. 10:30
\nFolglich stimmte das S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) nicht mit seiner Sichtweise \u00fcberein. Das war der Grund, warum dieser chinesische Abt auf dem Text herumtrampelte. Abschlie\u00dfend stellt Dje Tsong-kha-pa fest: \u201eDieser Ansicht folgen viele seiner Anh\u00e4ngenden\u201c, was bedeutet, dass diesem chinesischen Abt zu seiner Zeit viele Menschen folgten. 10:53
\nIn den Tagen von Meister \u015a\u0101ntarak\u1e63ita, im 8. Jahrhundert unserer Zeitrechnung, war im Samy\u00e9 Kloster[6] bereits der Tempel der Unver\u00e4nderlichen Meditation errichtet worden. Zu dieser Zeit wurden viele M\u00f6nche aus China \u2013 mit anderen Worten, viele \u201cchinesische Ha-shangs\u201c \u2013 nach Tibet eingeladen, um Zen Buddhismus zu lehren. In jenen Tagen lehrten die chinesischen Ha-shangs Zen Buddhismus auf sehr authentische und korrekte Weise, so dass \u015a\u0101ntarak\u1e63ita keinen Grund f\u00fcr Kritik an ihren Lehren hatte. Da sie sowohl authentisch als auch korrekt lehrten, hie\u00df er die chinesischen Meister des Zen Buddhismus im Samy\u00e9-Kloster willkommen, um dort analytische Meditation zu praktizieren.
\nAllerdings wusste Meister \u015a\u0101ntarak\u1e63ita, dass es in den kommenden Jahren einen chinesischen Ha-shang geben und er nach Tibet reisen w\u00fcrde, der eine falsche Ansicht verbreiten und den heiligen Lehren schweren Schaden zuf\u00fcgen w\u00fcrde. Aus diesem Grund hinterlie\u00df er in seinem Testament folgende Anweisung:
\n\u201eIn der Zukunft wird es einen chinesischen M\u00f6nch geben, der eine falsche Ansicht vertritt, der nach Tibet kommen und den Lehren Schaden zuf\u00fcgen wird. Wenn das passiert, k\u00f6nnt Ihr Folgendes tun: Geht nach Indien und ladet meinen Hauptsch\u00fcler Kamala\u015bila ein. Er kann die heiligen Lehren gegen die ketzerischen Worte dieses Chinesen Ha-shang verteidigen.\u201c[7] 12:16
\nEs gab also zwei verschiedene Arten von \u201echinesischen Meistern\u201c. Jene, die die richtigen Ansichten vertraten. Aber auch solche, die eine falsche Ansichten verbreiteten, die von authentischen Haltern der Linie kritisiert wurden. Das besagt also nicht, dass alle chinesischen Zen-Meister in ihren Ansichten falsch lagen. Wir m\u00fcssen eine sehr deutliche Unterscheidung treffen. Jener chinesische Ha-shang, der von Dje Tsong-kha-pa schon im Band I von Die gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung (tib.: lam rim chen mo) kritisiert wird, ist ein bestimmter chinesischer Abt, der eine falsche Ansicht vertrat. Meister Tsong-kha-pa erkl\u00e4rt uns auch, dass wir ihm niemals nacheifern sollten. Wir m\u00fcssen klar wissen, dass eine solche Sichtweise aufgegeben werden muss, weil sie die falsche Methode, um \u00fcber \u015b\u016bnyat\u0101 svabh\u0101va analytisch zu meditieren. Sie stammt von keiner authentischen \u00dcberlieferungslinie. Sie entspricht ganz und gar nicht der Art und Weise, wie der Buddha uns gelehrt hat, \u00fcber \u015b\u016bnyat\u0101 svabh\u0101va (dt.: Leersein der Ph\u00e4nomene von Eigenexistenz) zu kontemplieren und diese allumfassende Gegebenheit zu untersuchen. Deshalb betont Dje Tsong-kha-pa hier ausdr\u00fccklich, dass wir diese Methode niemals verwenden d\u00fcrfen, um \u00fcber das Leersein der Ph\u00e4nomene von Eigenexistenz zu meditieren! Das ist also etwas, das zu h\u00f6ren und zu verstehen ist! 13:20
\n[1] Das tibetische Wort f\u00fcr Dom\u00e4ne (\u0f7c\u0f51\u0f0b\u0f63\u0f0b; spyod yul) kann auch als \u201eObjekt einer Sph\u00e4re\u201c oder \u201eObjekt einer Aktivit\u00e4t\u201c oder \u201eSph\u00e4re einer Aktivit\u00e4t\u201c oder \u201eT\u00e4tigkeitsfeld\u201c \u00fcbersetzt werden (The U.M.A. Institute for Tibetan Studies Tibetan-Sanskrit-English Dictionary). Die erste Silbe (\u0f7c\u0f51\u0f0b; spyod) bedeutet \u201eetwa nutzen\u201c oder \u201eetwas ausf\u00fchren\u201c usw. Die zweite Silbe (\u0f63; yul) hat die Bedeutung \u201eObjekt\u201c oder \u201eDom\u00e4ne\u201c, abh\u00e4ngig vom Kontext. Im chinesischen Text wird der Begriff (\u6240\u884c; suo[3] xing[2]) verwendet, dessen Bedeutung \u201cdas, was ausgef\u00fchrt wird\u201c oder \u201edas, was eine Handlung umfasst\u201c ist.
\n[2] \u201eGeistiges Bild\u201d bezieht sich auf das tibetische Wort \u0f42\u0f42\u0f66\u0f0b\u0f56\u0f53\u0f0b; gzugs brnyan mit den Bedeutungen \u201erelektieren\u201c, \u201evergleichbar\u201c, \u201eBild\u201c, \u201eVorstellung\u201c usw. Das chinesische Wort \u00a0\u5f71\u50cf; ying[3] xiang[4]) kommuniziert \u201eBild\u201c, \u201eSchatten\u201c, \u201esichtbares \u00c4quivalent\u201c, in anderen Kontexten auch \u201eFotographie\u201c oder \u201eVideo\u201c. In Sanskrit entspricht dies dem Begriff sa\u1e43sk\u0101ra.
\n[3] Die \u00dcbersetzung \u201eallgemeines Bild\u201c oder \u201eBedeutungs-Generalit\u00e4t\u201c korrespondiert mit dem tibetischen Begriff \u0f51\u0f7c\u0f53\u0f0b\u0f72; don spyi. Die beiden Silben haben kommunizieren \u201eBedeutung\u201d und \u201eGeneralit\u00e4t\u201d oder \u201eallgemein\u201c. Das chinesische Wort \u00a0hierf\u00fcr: \u7fa9\u5171\u76f8; yi[4] gong[4] xiang[4]) bedeutet wortw\u00f6rtlich \u201egeteilte oder generelle Erscheinung oder Bedingung\u201c im Sinne einer \u201eBedeutung\u201c.
\n[4] In Master Nga-wang Tra-shi’s Gesammelte Themen wird die Definition von Bedeutungsgeneralit\u00e4t am Beispiel eines Wassertopfes erkl\u00e4rt und dann auf alle anderen Dinge \u00fcbertragen. Dort hei\u00dft es: \u201eEs ist ein Faktor der mentalen Projektion, die, obwohl sie nicht selbst ein Wassertopf ist, als solche dem konzeptionellen Bewusstsein erscheint, das dar\u00fcber nachdenkt.\u201c
\nEine technisch solide Defintion findet sich in The Topography of the Tibetan Intellectual World and How to Debate It: Ngag-wang-tra-shi’s The Collected Topics Of Epistemology: Volume 1: Chapters 1-12, eine \u00dcbersetzung der ersten zw\u00f6lf Kapitel von Ngag-wang-tra-shi’s Collected Topics von Steven Weinberger in Zusammenarbeit mit Geshe Lo-sang-gyal-tshan ( 2017):
\n[5] In general, a conceptual consciousness can only take up an object by bringing up a meaning-generality (i.e. mental image) of the object; it does not directly perceive the object like a non-conceptual consciousness does.
\nFor example, if we are looking at a monastery building with our eyes, then the actual building itself is physically located within our vision, so it physically appears to the eye consciousness and is directly seen by it. However, if we are thinking about the building with our mind, then the building is not physically located within the mind (or within the thought), and does not itself physically appear to the mind. In this case, what we are “seeing” in our mind is not the actual building, but our mental image of it.
\n[6] Geshe Thupten Jinpa erkl\u00e4rt hier\u00fcber in Tsongkhapa\u2014A Buddha in the Land of Snows:
\n\u201cDuring Trisong [Detsen]’s forty-two-year reign (755\u201397), the famed Indian philosopher S\u0301a\u0304ntaraks\u0323ita was successfully invited to Tibet, where he helped found Samye\u0301 Monastery, instituted monastic ordination, and introduced the literature of philosophical scholarship as it was then being practiced at India’s great Na\u0304landa\u0304 University. He also urged the king, according to traditional Tibetan sources, to invite the great tantric master Padmasambhava to Tibet. Most important, it was at this time that the systematic project of translating the Indian Buddhist texts into Tibetan began. (p. 25)
\n[7] In Tsongkhapa\u2014A Buddha in the Land of Snows hei\u00dft es dazu: \u201cTibetan historians describe a debate between the Indian Buddhist master Kamalas\u0301ila and the Chinese monk Hashang hosted by the Tibetan emperor Trisong Detsen in the eighth Century.” (p. 404) 00:00
\nBonjour \u00e0 tous. Nous voici \u00e0 nouveau r\u00e9unis pour \u00e9tudier le Grand Trait\u00e9. La derni\u00e8re fois, nous avons \u00e9tudi\u00e9 la nature de la s\u00e9r\u00e9nit\u00e9 (samatha). Maintenant, nous allons commencer \u00e0 \u00e9tudier la nature de la perspicacit\u00e9 (vipassana). Veuillez ouvrir votre Grand Trait\u00e9 \u00e0 la page 338. Cette fois-ci, allons \u00e0 la 7e ligne. Lisons le passage ensemble : 00:38
\nObjet de la perspicacit\u00e9
\n 2. Quant \u00e0 la nature de la perspicacit\u00e9, le m\u00eame sutra dit : \u00ab Quand vous parvenez \u00e0 une qui\u00e9tude du corps et de l\u2019esprit, demeurez-y et abandonnez toute pens\u00e9e satellite. Ensuite, \u00e0 travers l\u2019image mentale qui rel\u00e8ve de la concentration m\u00e9ditative (samadhi) int\u00e9rieure, vous observez et trouvez une compr\u00e9hension profonde. C\u2019est-\u00e0-dire qu\u2019\u00e0 la lumi\u00e8re des images de cette concentration m\u00e9ditative, la capacit\u00e9 de distinction, ou la plus grande distinction de ces sujets et de leur signification, par la patience, la f\u00e9licit\u00e9, la d\u00e9termination, la vision et la pens\u00e9e, est appel\u00e9e perspicacit\u00e9. C\u2019est ainsi qu\u2019un bodhisattva est dot\u00e9 de perspicacit\u00e9. \u00bb 01:29
\nMa\u00eetre Ba-So explique ce passage dans ses Quatre Annotations Entrelac\u00e9es. Le sutra R\u00e9v\u00e9lation de l\u2019Intention dit\u00a0: \u00ab\u00a0Quand vous parvenez \u00e0 une qui\u00e9tude du corps et de l\u2019esprit\u00a0\u00bb\u00a0; ce \u00ab\u00a0vous\u00a0\u00bb, Ma\u00eetre Ba-So explique qu\u2019il d\u00e9signe une personne qui cultive la concentration. Une fois que la personne qui cultive la concentration atteint la qui\u00e9tude du corps et de l\u2019esprit, elle demeure dans cet \u00e9tat de qui\u00e9tude \u00ab\u00a0tel un fondement.\u00a0\u00bb Si nous traduisons cette phrase directement du tib\u00e9tain, cela donne\u00a0: elle demeure dans ce genre d\u2019\u00e9tat. \u00ab\u00a0Abandonnez toute pens\u00e9e satellite\u00a0\u00bb\u00a0: \u00ab\u00a0abandonner\u00a0\u00bb signifie renoncer, couper tous les comportements int\u00e9rieurs li\u00e9s aux autres objets. Cela ne signifie pas de ne rien prendre en compte, de ne penser \u00e0 rien, mais cela signifie plut\u00f4t qu\u2019il ne faut pas consid\u00e9rer d\u2019autres objets. Alors, s\u2019il ne faut pas consid\u00e9rer d\u2019autres objets, quel objet faut-il prendre en compte\u00a0? \u00ab\u00a0A travers l\u2019image mentale qui rel\u00e8ve de la concentration m\u00e9ditative int\u00e9rieure, vous observez et trouvez une compr\u00e9hension profonde.\u00a0\u00bb C\u2019est cette image mentale de notre r\u00e9flexion sur la concentration m\u00e9ditative int\u00e9rieure. Auparavant, pour la s\u00e9r\u00e9nit\u00e9, on a vu que la m\u00e9ditation porte sur un objet qui a d\u2019abord \u00e9t\u00e9 appr\u00e9hend\u00e9 et sur lequel on a r\u00e9fl\u00e9chi. De m\u00eame, c\u2019est l\u2019image mentale dans cet \u00e9tat de concentration int\u00e9rieure. 02:52
\nDans les Quatre Annotations Entrelac\u00e9es, il est clairement mentionn\u00e9 que l\u2019objet de la s\u00e9r\u00e9nit\u00e9 et de la perspicacit\u00e9 sont identiques. Par cons\u00e9quent, la perspicacit\u00e9 prend comme son propre objet les m\u00eames ph\u00e9nom\u00e8nes que la s\u00e9r\u00e9nit\u00e9 avait pris en consid\u00e9ration. Alors, quels sont ces ph\u00e9nom\u00e8nes que la s\u00e9r\u00e9nit\u00e9 prend pour objet ? Ce sont les sujets sur lesquels notre attention a \u00e9t\u00e9 port\u00e9e, sur lesquels on a r\u00e9fl\u00e9chi et que l\u2019on a examin\u00e9 pr\u00e9c\u00e9demment. La perspicacit\u00e9 prend un tel sujet comme image mentale, qui est un objet du processus de la concentration m\u00e9ditative int\u00e9rieure. Qu\u2019est-ce que l\u2019image mentale comme objet de la concentration m\u00e9ditative ? Comment faut-il le comprendre\u00a0? L\u00e0 encore, dans les Quatre Annotations Entrelac\u00e9es, Ma\u00eetre Ba-So explique que c\u2019est la repr\u00e9sentation universelle de l\u2019objet qui appara\u00eet \u00e0 l\u2019esprit. 03:42
\nD\u00e9finition de la repr\u00e9sentation universelle
\nDans les Quatre Annotations Entrelac\u00e9es, Ma\u00eetre Ba-So dit que c\u2019est la repr\u00e9sentation universelle de l\u2019objet qui appara\u00eet \u00e0 l\u2019esprit. Pour ce qui est de la \u00ab\u00a0repr\u00e9sentation universelle\u00a0\u00bb, comment est-elle d\u00e9finie dans le Recueil de sujets\u00a0? \u00ab\u00a0Dans la distinction, il n\u2019est pas un, mais il semble ne faire qu\u2019un par la superposition mentale.\u00a0\u00bb Alors, comment comprendre cela\u00a0? Par exemple, imaginons que nous avons visit\u00e9 le Hall Hua Zang du monast\u00e8re Yue Chen Guang Ming. Ou plut\u00f4t, nous ne l\u2019avons pas visit\u00e9 mais seulement entendu d\u2019autres nous le d\u00e9crire et nous montrer des photos. Ensuite il \u00e9merge dans notre esprit, Ah\u00a0! Voil\u00e0 une image mentale du Hall. Par exemple, il y a une lune dor\u00e9e au-dessus du Hall Hua Zang. En r\u00e9alit\u00e9, cette image du Hall n\u2019est pas le Hall lui-m\u00eame. Mais gr\u00e2ce \u00e0 notre facult\u00e9 de distinction, elle appara\u00eet comme ne faisant qu\u2019un avec le Hall. Une telle image mentale constitue la repr\u00e9sentation universelle du Hall Hua Zang. 04:56
\nPar exemple, si la s\u00e9r\u00e9nit\u00e9 prend la vacuit\u00e9 comme objet de m\u00e9ditation, alors pour cet esprit de s\u00e9r\u00e9nit\u00e9, la vacuit\u00e9 est son domaine, c\u2019est-\u00e0-dire que c\u2019est l\u2019objet principal de l\u2019\u00e9tat de concentration de la s\u00e9r\u00e9nit\u00e9. Si l\u2019on m\u00e9dite sur la vacuit\u00e9 avec un \u00e9tat de s\u00e9r\u00e9nit\u00e9 qui est de nature distinctive, alors, gr\u00e2ce \u00e0 cette facult\u00e9 de distinction, on aura une image mentale qui n\u2019est pas une avec la vacuit\u00e9 elle-m\u00eame, mais qui semble l\u2019\u00eatre. Ce r\u00e9sultat de notre superposition mentale est une repr\u00e9sentation universelle de la vacuit\u00e9. 05:28
\nAlors, la facult\u00e9 de distinction doit passer par une repr\u00e9sentation universelle, soyez attentifs\u00a0! La facult\u00e9 de distinction doit passer par une repr\u00e9sentation universelle pour pouvoir saisir directement la vacuit\u00e9 comme objet. Quand on a cette image mentale qui rel\u00e8ve de la concentration m\u00e9ditative int\u00e9rieure, que faut-il en faire ? Il y a ces mots\u00a0: discerner, trouver une compr\u00e9hension profonde \u2013 pour discerner la vacuit\u00e9 et en trouver une compr\u00e9hension profonde. 05:54
\nLes cat\u00e9gories de la perspicacit\u00e9
\n\u00ab\u00a0C\u2019est-\u00e0-dire qu\u2019\u00e0 la lumi\u00e8re des images de cette concentration m\u00e9ditative, la capacit\u00e9 de distinction, ou la plus grande distinction de ces sujets et de leur signification, par la patience, la f\u00e9licit\u00e9, la d\u00e9termination, la vision et la pens\u00e9e, est appel\u00e9e perspicacit\u00e9. C\u2019est ainsi qu\u2019un bodhisattva est dot\u00e9 de perspicacit\u00e9.\u00a0\u00bb 06:26
\nEn ce qui concerne ces images mentales qui sont les domaines de ces concentrations m\u00e9ditatives, que doit-on faire des significations que l\u2019on conna\u00eet ? Il faut commencer par les discerner et les \u00e9tudier\u00a0: distinction, distinction enti\u00e8re, examen approfondi ou analyse approfondie. Que signifie \u00ab\u00a0patience\u00a0\u00bb\u00a0? C\u2019est l\u2019acceptation. La \u00ab\u00a0f\u00e9licit\u00e9\u00a0\u00bb d\u00e9signe l\u2019int\u00e9r\u00eat, la volont\u00e9 et le d\u00e9sir. Et la \u00ab\u00a0d\u00e9termination\u00a0\u00bb\u00a0? Cela signifie la diff\u00e9renciation, le discernement des diff\u00e9rences. Qu\u2019est-ce que la \u00ab\u00a0vision\u00a0\u00bb\u00a0? La vision, c\u2019est l\u2019observation. Quant \u00e0 la \u00ab\u00a0pens\u00e9e\u00a0\u00bb, cela d\u00e9signe la distinction. Tout cela constitue la perspicacit\u00e9. \u00ab\u00a0Par la patience, la f\u00e9licit\u00e9, la d\u00e9termination, la vision et la pens\u00e9e\u00a0\u00bb, alors que sont pr\u00e9cis\u00e9ment ces cinq significations\u00a0? Ma\u00eetre Jam-yang Shay-pa dit : apr\u00e8s avoir discern\u00e9 quelque chose, on n\u2019a pas peur, on n\u2019est pas perturb\u00e9, c\u2019est ce qu\u2019on appelle la patience\u00a0; la volont\u00e9 ou le d\u00e9sir de ce discernement est ce qu\u2019on appelle la f\u00e9licit\u00e9, c\u2019est-\u00e0-dire qu\u2019il y a un enthousiasme et un r\u00e9el \u00e9tat de bonheur. C\u2019est ce que signifie la f\u00e9licit\u00e9. Cette f\u00e9licit\u00e9 n\u2019est pas la joie, elle signifie plut\u00f4t l\u2019int\u00e9r\u00eat, le d\u00e9sir et cet espoir ardent de parvenir \u00e0 son objectif; ensuite, qu\u2019est-ce que la d\u00e9termination\u00a0? Le discernement de sagesse, recourir au discernement de sagesse pour distinguer, c\u2019est ce qu\u2019on appelle la d\u00e9termination\u00a0; observer ou regarder est ce qu\u2019on nomme la vision\u00a0; appr\u00e9hender en s\u2019attardant est ce qu\u2019on appelle la pens\u00e9e. Sa traduction directe du tib\u00e9tain est discernement. La distinction, la distinction enti\u00e8re, l\u2019examen approfondi et l\u2019analyse approfondie, ces quatre sortes de perspicacit\u00e9s peuvent toutes avoir ces cinq significations\u00a0: patience, f\u00e9licit\u00e9, d\u00e9termination, vision et pens\u00e9e. \u00ab\u00a0Ainsi\u00a0\u00bb, c\u2019est comme cela qu\u2019un \u00ab\u00a0un bodhisattva est dot\u00e9 de perspicacit\u00e9.\u00a0\u00bb C\u2019est de cette mani\u00e8re qu\u2019un bodhisattva acquiert la perspicacit\u00e9. 08:38
\nLe point de vue erron\u00e9 d\u2019un Khenpo chinois
\nContinuons maintenant notre lecture. \u00ab\u00a0Ce sutra affirme que la perspicacit\u00e9 est un discernement de sagesse, ce qui est \u00e9vident et ind\u00e9niable.\u00a0\u00bb 08:54
\nExpliquons ce passage\u00a0: ce sutra indique le plus clairement que la perspicacit\u00e9 est un discernement de sagesse et qu\u2019il y a aucune place pour le mettre en doute. Ma\u00eetre Tsong-kha-pa dit que ce que dit le sutra R\u00e9v\u00e9lations de l\u2019Intention est ind\u00e9niable. Poursuivons le texte\u00a0: 09:13
\n\u00ab\u00a0Une l\u00e9gende raconte qu\u2019en le voyant, un Khenpo chinois l\u2019a d\u00e9nigr\u00e9 en disant\u00a0: \u00ab\u00a0impossible de savoir si c\u2019est un sutra\u00a0\u00bb tout en le pi\u00e9tinant. Selon lui, comme toute distinction implique une certaine appr\u00e9hension de la r\u00e9alit\u00e9, il faut abandonner le discernement de sagesse et n\u2019exprimer aucune pens\u00e9e pour parvenir \u00e0 la m\u00e9ditation profonde. Cela ne correspondant pas au sutra, il l\u2019a pi\u00e9tin\u00e9. Aujourd\u2019hui, nombreux sont ceux qui suivent cette approche.\u00a0\u00bb 09:43
\nLa l\u00e9gende dit qu\u2019un Khenpo chinois, apr\u00e8s avoir vu ce passage du sutra, a dit : \u00ab je ne sais pas si c\u2019est un sutra ! \u00bb Et ensuite, il l\u2019a pi\u00e9tin\u00e9 et \u00e9cras\u00e9 sous ses pieds. Pourquoi ce Khenpo chinois a-t-il fait une telle chose qui aujourd\u2019hui nous surprend et nous effraie tant ? C\u2019est parce qu\u2019il pensait que toutes les distinctions sont une appr\u00e9hension qui relie \u00e0 l\u2019objet, qu\u2019elles sont des fixations de l\u2019esprit. Par cons\u00e9quent, il a abandonn\u00e9 le discernement de sagesse pour n\u2019exprimer aucune pens\u00e9e, estimant que cette inaction \u00e9tait la pratique de la vacuit\u00e9 profonde. Ne penser \u00e0 rien, laisser son esprit se vider et n\u2019exprimer aucune pens\u00e9e. Voil\u00e0 ce qu\u2019il estimait \u00eatre la pratique de la vacuit\u00e9. 10:30
\nEn raison du d\u00e9saccord entre cette approche du sutra R\u00e9v\u00e9lations de l\u2019Intention et le point de vue du Khenpo chinois, ce dernier a pi\u00e9tin\u00e9 le sutra bouddhique. Ma\u00eetre Tsong-kha-pa dit encore\u00a0: \u00ab\u00a0Aujourd\u2019hui, nombreux sont ceux qui suivent cette approche.\u00a0\u00bb C\u2019est-\u00e0-dire qu\u2019\u00e0 cette \u00e9poque, beaucoup de personnes ont suivi ce Khenpo chinois. 10:53
\nAu temps du Ma\u00eetre Shantaraksita, le Temple de la m\u00e9ditation immuable avait d\u00e9j\u00e0 \u00e9t\u00e9 \u00e9tabli dans le Monast\u00e8re de Samy\u00e9. A l\u2019\u00e9poque, beaucoup de moines de la r\u00e9gion Han, c\u2019est-\u00e0-dire des Khenpo chinois, avaient \u00e9t\u00e9 invit\u00e9s au Tibet pour y enseigner le bouddhisme Zen. Comme ces Khenpo chinois enseignaient alors la m\u00e9ditation Zen de mani\u00e8re tr\u00e8s authentique et correcte, Ma\u00eetre Shantaraksita n\u2019avait aucune opposition ni critique envers leurs enseignements. Comme leurs enseignements \u00e9taient authentiques et corrects, il les a accueillis chaleureusement au Monast\u00e8re de Samy\u00e9 pour pratiquer la m\u00e9ditation. Cependant, Ma\u00eetre Shantaraksita savait que dans les ann\u00e9es \u00e0 venir, un des Khenpo chinois \u00e0 la vision erron\u00e9e viendrait au Tibet et porterait atteinte aux enseignements sacr\u00e9s. Par cons\u00e9quent, Ma\u00eetre Shantaraksita laissa une instruction, une derni\u00e8re volont\u00e9 qui disait\u00a0: \u00ab A l\u2019avenir, il y aura un Khenpo chinois \u00e0 la vision erron\u00e9e qui viendra au Tibet et nuira aux enseignements sacr\u00e9s. Que faudra-t-il alors faire\u00a0? A ce moment-l\u00e0, vous devrez aller en Inde demander \u00e0 mon chef disciple Kamalashila de venir d\u00e9fendre les enseignements sacr\u00e9s face aux h\u00e9r\u00e9sies de ce Khenpo chinois. \u00bb 12:16
\nIl y a donc deux sortes de Khenpo chinois: une qui poss\u00e8de une vision correcte, une autre qui a une vision fausse et que critiquent et \u00e0 laquelle s\u2019opposent les enseignants de la lign\u00e9e authentique. Cela ne signifie pas pas que tous les Khenpo chinois ont une vision erron\u00e9e. Nous devons vraiment bien distinguer ce point. Le Khenpo chinois que le Grand Trait\u00e9 critique est le moine chinois en particulier qui poss\u00e9dait une vision fausse. Ma\u00eetre Tsong-kha-pa nous dit aussi que nous ne devons en aucun cas l\u2019imiter. Nous devons savoir qu\u2019un tel point de vue doit \u00eatre d\u00e9laiss\u00e9 parce que ce n\u2019est pas la bonne m\u00e9thode pour m\u00e9diter sur la vacuit\u00e9\u00a0; elle ne vient d\u2019aucun h\u00e9ritage, d\u2019aucune filiation authentique. Ce n\u2019est pas du tout comment le Bouddha nous enseigne \u00e0 r\u00e9fl\u00e9chir et observer la vacuit\u00e9. C\u2019est pourquoi Ma\u00eetre Tsong-kha-pa insiste particuli\u00e8rement ici pour que nous n\u2019appliquions jamais cette m\u00e9thode pour m\u00e9diter sur la vacuit\u00e9\u00a0! Nous devons donc l\u2019entendre et le comprendre pleinement\u00a0! 13:20 00:00
\nXin cha\u0300o m\u1ecdi ng\u01b0\u1eddi! Chu\u0301ng ta la\u0323i \u0111\u00ea\u0301n th\u01a1\u0300i gian cu\u0300ng nhau ho\u0323c v\u00ea\u0300 Qua\u0309ng Lu\u1ea1\u0302n r\u00f4\u0300i!. H\u00f4m tr\u01b0\u1edbc ch\u00fang ta \u0111\u00e3 h\u1ecdc v\u1ec1 th\u1ec3 t\u00e1nh c\u1ee7a Xa-ma-tha r\u1ed3i, ti\u1ebfp theo ch\u00fang ta s\u1ebd b\u1eaft \u0111\u1ea7u h\u1ecdc t\u1eadp v\u1ec1 th\u1ec3 t\u00e1nh c\u1ee7a T\u1ef3-b\u00e1t-x\u00e1-na. M\u1eddi m\u1ecdi ng\u01b0\u1eddi m\u1edf quy\u1ec3n 3 Qua\u0309ng Lu\u1ea1\u0302n ra, sau \u0111\u00f3 l\u1eadt \u0111\u1ebfn trang 37, l\u1ea7n n\u00e0y h\u00e3y nh\u00ecn h\u00e0ng s\u1ed1 10. Ch\u00fang ta c\u00f9ng nhau xem nguy\u00ean v\u0103n: 00:38
\nS\u1edf duy\u00ean c\u1ee7a T\u1ef3-b\u00e1t-xa-na
\nM\u1ee5c 2: Th\u1ec3 t\u00e1nh c\u1ee7a T\u1ef3-b\u00e1t-x\u00e1-na, trong \u0111o\u1ea1n kinh tr\u01b0\u1edbc n\u00f3i r\u1eb1ng: Ng\u01b0\u1eddi tu \u0111\u1ecbnh sau khi \u0111\u1ea1t \u0111\u01b0\u1ee3c th\u00e2n t\u00e2m khinh an th\u00ec an tr\u00fa trong tr\u1ea1ng th\u00e1i \u0111\u00f3, x\u1ea3 ly t\u00e2m t\u01b0\u1edbng, t\u1ee9c l\u00e0 t\u01b0 duy thi\u1ec7n ph\u00e1p \u0111\u1ed1i v\u1edbi t\u1ea5t c\u1ea3 h\u00ecnh \u1ea3nh c\u1ee7a n\u1ed9i Tam-ma-\u0111\u1ecba, qu\u00e1n s\u00e1t ch\u1eafc ch\u1eafn \u0111\u1ebfn s\u1ef1 hi\u1ec3u bi\u1ebft \u0111\u00fang \u0111\u1eafn. T\u1ee9c l\u00e0 s\u1ef1 hi\u1ec3u bi\u1ebft n\u1ed9i h\u00e0m h\u00ecnh \u1ea3nh c\u1ee7anh\u1eefng th\u00f9 th\u1eafng Tam-ma-\u0111\u1ecba s\u1edf h\u00e0nh, ph\u1ea3i bi\u1ebft t\u01b0 duy ph\u00e2n t\u00edch ch\u00ednh x\u00e1c, t\u01b0 duy ph\u00e2n t\u00edch t\u1ed1i cao, suy ng\u1eabm to\u00e0n di\u1ec7n, qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n, nh\u01b0 l\u00e0 nh\u1eabn, nh\u01b0 l\u00e0 l\u1ea1c, nh\u01b0 l\u00e0 gi\u00e1c (gi\u00e1c ng\u1ed9), nh\u01b0 l\u00e0 ki\u1ebfn (th\u1ea5y r\u00f5), nh\u01b0 l\u00e0 qu\u00e1n, \u0111\u1ec1u g\u1ecdi l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na. \u0110\u00e2y ch\u00ednh l\u00e0 thi\u1ec7n x\u1ea3o T\u1ef3-b\u00e1t-x\u00e1-na c\u1ee7a B\u1ed3 t\u00e1t. 01:29
\nTrong T\u1ee9 Gia H\u1ee3p Ch\u00fa Ng\u00e0i Ba S\u00f4 Ph\u00e1p V\u01b0\u01a1ng c\u00f3 gi\u1ea3i th\u00edch \u0111o\u1ea1n kinh v\u0103n n\u00e0y. Gi\u1ea3i Th\u00e2m M\u1eadt Kinh n\u00f3i: \u201cNg\u01b0\u1eddi tu \u0111\u1ecbnh sau khi \u0111\u1ea1t \u0111\u01b0\u1ee3c th\u00e2n t\u00e2m khinh an th\u00ec an tr\u00fa trong tr\u1ea1ng th\u00e1i \u0111\u00f3\u201d, \u201cng\u01b0\u1eddi tu \u0111\u1ecbnh\u201d n\u00e0y Ng\u00e0i Ba S\u00f4 Ph\u00e1p V\u01b0\u01a1ng gi\u1ea3i th\u00edch l\u00e0 ng\u01b0\u1eddi tu thi\u1ec1n \u0111\u1ecbnh, ng\u01b0\u1eddi tu \u0111\u1ecbnh sau khi \u0111\u00e3 \u0111\u1ea1t \u0111\u01b0\u1ee3c th\u00e2n kinh an v\u00e0 t\u00e2m khinh an, an tr\u00fa trong tr\u1ea1ng th\u00e1i khinh an, \u201ctrong tr\u1ea1ng th\u00e1i \u0111\u00f3\u201d, c\u00e2u n\u00e0y n\u1ebfu nh\u01b0 tr\u1ef1c ti\u1ebfp d\u1ecbch t\u1eeb ch\u1eef T\u1ea1ng, th\u00ec l\u00e0 an tr\u00fa \u1edf trong d\u1ea1ng tr\u1ea1ng th\u00e1i n\u00e0y. \u201cX\u1ea3 ly t\u00e2m t\u01b0\u1edbng\u201d, \u201cx\u1ea3 ly\u201d \u0111\u00f3 l\u00e0 x\u1ea3 b\u1ecf, l\u00e0 \u0111o\u1ea1n tr\u1eeb h\u00e0nh t\u01b0\u1edbng c\u1ee7a n\u1ed9i t\u00e2m m\u00e0 \u0111\u00e3 n\u01b0\u01a1ng theo nh\u1eefng \u0111\u1ed1i c\u1ea3nh kh\u00e1c, kh\u00f4ng ph\u1ea3i nh\u1eefng g\u00ec \u0111\u1ec1u kh\u00f4ng n\u01b0\u01a1ng theo, nh\u1eefng g\u00ec \u0111\u1ec1u kh\u00f4ng ngh\u0129, m\u00e0 l\u00e0 kh\u00f4ng n\u01b0\u01a1ng theo nh\u1eefng c\u1ea3nh kh\u00e1c. V\u1eady n\u1ebfu kh\u00f4ng n\u01b0\u01a1ng theo nh\u1eefng c\u1ea3nh kh\u00e1c, th\u00ec ph\u1ea3i n\u01b0\u01a1ng theo nh\u1eefng \u0111\u1ed1i c\u1ea3nh n\u00e0o? \u201cT\u1ee9c l\u00e0 s\u1ef1 hi\u1ec3u bi\u1ebft n\u1ed9i h\u00e0m h\u00ecnh \u1ea3nh c\u1ee7a nh\u1eefng th\u00f9 th\u1eafng Tam-ma-\u0111\u1ecba s\u1edf h\u00e0nh\u201d, ch\u00ednh l\u00e0 thi\u1ec7n x\u1ea3o t\u01b0 duy \u0111\u1ed1i v\u1edbi t\u1ea5t c\u1ea3 h\u00ecnh \u1ea3nh c\u1ee7a Tam-ma-\u0111\u1ecba s\u1edf h\u00e0nh \u0111\u00f3, l\u1ea5y c\u1ea3nh gi\u1edbi Xa-ma-tha tr\u01b0\u1edbc \u0111\u00f3 nh\u1eefng g\u00ec \u0111\u00e3 nghe t\u01b0 duy ph\u00e2n t\u00edch, sau \u0111\u00f3 t\u01b0 duy n\u1ed9i h\u00e0m c\u1ee7a n\u00f3, l\u1ea5y nh\u1eefng \u0111i\u1ec1u n\u00e0y l\u00e0m h\u00ecnh \u1ea3nh c\u1ee7a n\u1ed9i t\u1ea1i Tam-ma-\u0111\u1ecba s\u1edf h\u00e0nh. 02:52
\nTrong T\u1ee9 Gia H\u1ee3p Ch\u00fa \u0111\u1eb7c bi\u1ec7t c\u00f3 nh\u1eafc \u0111\u1ebfn s\u1edf duy\u00ean c\u1ee7a ch\u1ec9 qu\u00e1n l\u00e0 t\u01b0\u01a1ng \u0111\u1ed3ng, n\u00ean T\u1ef3-b\u00e1t-x\u00e1-na ch\u00ednh l\u00e0 n\u01b0\u01a1ng theo nh\u1eefng ph\u00e1p m\u00e0 tr\u01b0\u1edbc kia Xa-ma-tha \u0111\u00e3 n\u01b0\u01a1ng theo. V\u1eady th\u00ec Xa-ma-tha n\u01b0\u01a1ng theo nh\u1eefng ph\u00e1p n\u00e0o? Ch\u00ednh l\u00e0 n\u1ed9i h\u00e0m c\u1ee7a qu\u00e1 kh\u1ee9 l\u00e0 nh\u1eefng g\u00ec \u0111\u00e3 nghe bi\u1ebft t\u01b0 duy v\u00e0 l\u1ef1a ch\u1ecdn. H\u00ecnh \u1ea3nh n\u00e0y ch\u00ednh l\u00e0 c\u1ee7a T\u1ef3-b\u00e1t-x\u00e1-na d\u00f9ng thi\u1ec7n t\u01b0 duy ph\u00e1p l\u00e0m n\u1ed9i t\u1ea1i c\u1ee7a Tam-ma-\u0111\u1ecba s\u1edf h\u00e0nh c\u1ea3nh (\u0111\u1ed1i t\u01b0\u1ee3ng \u0111\u1ec3 m\u00ecnh tu), h\u00ecnh \u1ea3nh s\u1edf h\u00e0nh c\u1ea3nh c\u1ee7a Tam-ma-\u0111\u1ecba l\u00e0 g\u00ec? Hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o \u0111\u00e2y? V\u1eabn trong T\u1ee9 Gia H\u1ee3p Ch\u00fa, Ng\u00e0i Ba S\u00f4 Ph\u00e1p V\u01b0\u01a1ng gi\u1ea3i th\u00edch r\u1eb1ng, ch\u00ednh l\u00e0 ngh\u0129a-c\u1ed9ng-t\u01b0\u1edbng c\u1ee7a t\u1ea5t c\u1ea3 s\u1ef1 hi\u1ec3n hi\u1ec7n, t\u1ea5t c\u1ea3 s\u1ef1 h\u00e0nh c\u1ea3nh trong n\u1ed9i t\u00e2m. 03:42
\n\u0110\u1ecbnh ngh\u0129a ngh\u0129a-c\u1ed9ng-t\u01b0\u1edbng
\nTrong T\u1ee9 Gia H\u1ee3p Ch\u00fa, Ng\u00e0i Ba S\u00f4 Ph\u00e1p V\u01b0\u01a1ng gi\u1ea3i th\u00edch l\u00e0 n\u1ed9i t\u00e2m hi\u1ec3n hi\u1ec7n ngh\u0129a-c\u1ed9ng-t\u01b0\u1edbng c\u1ee7a s\u1edf h\u00e0nh c\u1ea3nh. \u0110\u01b0\u1ee3c g\u1ecdi l\u00e0 \u201cngh\u0129a-c\u1ed9ng-t\u01b0\u1edbng\u201d, trong Nhi\u1ebfp Lo\u1ea1i h\u1ecdc \u0111\u1ecbnh ngh\u0129a n\u00f3 l\u00e0 g\u00ec? \u201cKhi \u1edf t\u00e2m ph\u00e2n bi\u1ec7t, \u0111em c\u00e1i kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t th\u1ee9 n\u00e0y, m\u00e0 hi\u1ec3n hi\u1ec7n nh\u01b0 t\u0103ng \u00edch ph\u00e2n (kh\u00f4ng \u0111\u00fang th\u1ef1c t\u1ebf) nh\u01b0 ch\u00ednh l\u00e0 m\u1ed9t th\u1ee9\u201d. V\u1eady hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o \u0111\u00e2y? V\u00ed d\u1ee5 n\u00f3i, sau khi ch\u00fang ta \u0111i th\u0103m vi\u1ebfng l\u1ea7u Hoa T\u1ea1ng t\u1ea1i ch\u00f9a Nguy\u1ec7t X\u01b0ng Quang Minh, ho\u1eb7c l\u00e0 ch\u00fang ta ch\u01b0a t\u1eebng \u0111i th\u0103m vi\u1ebfng l\u1ea7u Hoa T\u1ea1ng, ch\u1ec9 l\u00e0 nghe ng\u01b0\u1eddi kh\u00e1c gi\u1edbi thi\u1ec7u, xem qua h\u00ecnh, sau \u0111\u00f3 t\u00e2m c\u1ee7a ch\u00fang ta s\u1ebd li\u1ec1n hi\u1ec3n hi\u1ec7n ra, a! h\u00ecnh \u1ea3nh \u0111\u00f3 l\u00e0 l\u1ea7u Hoa T\u1ea1ng. L\u1ea1i v\u00ed d\u1ee5 tr\u00ean b\u1ea7u tr\u1eddi c\u00f3 m\u1ed9t m\u1eb7t tr\u0103ng v\u1edbi v\u00e0nh s\u00e1ng v\u00e0ng \u00e1nh, n\u1eb1m \u1edf ph\u00eda tr\u00ean l\u1ea7u Hoa T\u1ea1ng. Th\u1ef1c t\u1ebf th\u00ec h\u00ecnh \u1ea3nh c\u1ee7a l\u1ea7u Hoa T\u1ea1ng \u0111\u00f3 kh\u00f4ng ph\u1ea3i l\u1ea7u Hoa T\u1ea1ng ch\u00e2n th\u1ef1c, nh\u01b0ng trong t\u00e2m ph\u00e2n bi\u1ec7t, th\u00ec l\u1ea1i hi\u1ec3n hi\u1ec7n r\u1eb1ng: c\u00f9ng v\u1edbi l\u1ea7u Hoa T\u1ea1ng l\u00e0 m\u1ed9t. H\u00ecnh \u1ea3nh nh\u01b0 v\u1eady ch\u00ednh l\u00e0 ngh\u0129a-c\u1ed9ng-t\u01b0\u1edbng c\u1ee7a l\u1ea7u Hoa T\u1ea1ng. 04:56
\nV\u00ed d\u1ee5 n\u00f3i Xa-ma-tha l\u1ea5y t\u00e1nh kh\u00f4ng m\u00e0 tu, th\u00ec t\u00e1nh kh\u00f4ng ch\u00ednh l\u00e0 s\u1edf h\u00e0nh c\u1ea3nh c\u1ee7a Xa-ma-tha, c\u1ea3nh n\u00e0y c\u0169ng ch\u00ednh l\u00e0 c\u00e1i m\u00e0 Xa-ma-tha ch\u1ea5p th\u1ee7 ch\u1ee7 y\u1ebfu nh\u1ea5t. N\u1ebfu nh\u01b0 d\u00f9ng ph\u00e2n bi\u1ec7t t\u00e2m c\u1ee7a Xa-ma-tha \u0111\u1ec3 tu t\u00e1nh kh\u00f4ng, th\u00ec khi \u1edf t\u00e2m ph\u00e2n bi\u1ec7t, s\u1ebd \u0111em c\u00e1i kh\u00f4ng ph\u1ea3i c\u00f9ng v\u1edbi t\u00e1nh kh\u00f4ng l\u00e0 m\u1ed9t, m\u00e0 hi\u1ec3n hi\u1ec7n c\u00f9ng v\u1edbi t\u00e1nh kh\u00f4ng l\u00e0 m\u1ed9t, s\u1ef1 ph\u00e2n bi\u1ec7t c\u1ee7a t\u0103ng \u00edch nh\u01b0 th\u1ebf n\u00e0y, ch\u00ednh l\u00e0 ngh\u0129a-c\u1ed9ng-t\u01b0\u1edbng c\u1ee7a t\u00e1nh kh\u00f4ng. 05:28
\nV\u1eady th\u00ec t\u00e2m ph\u00e2n bi\u1ec7t c\u1ea7n ph\u1ea3i th\u00f4ng qua hi\u1ec3n hi\u1ec7n ngh\u0129a-c\u1ed9ng-t\u01b0\u1edbng, ch\u00fa \u00fd! T\u00e2m ph\u00e2n bi\u1ec7t c\u1ea7n ph\u1ea3i th\u00f4ng qua hi\u1ec3n hi\u1ec7n ngh\u0129a-c\u1ed9ng-t\u01b0\u1edbng m\u1edbi c\u00f3 th\u1ec3 tr\u1ef1c ti\u1ebfp ch\u1ea5p th\u1ee7 t\u00e1nh kh\u00f4ng. H\u00ecnh \u1ea3nh s\u1edf h\u00e0nh c\u1ea3nh n\u01b0\u01a1ng theo n\u1ed9i t\u1ea1i c\u1ee7a Tam-ma-\u0111\u1ecba n\u00e0y, \u0111\u1ed1i v\u1edbi nh\u1eefng h\u00ecnh \u1ea3nh n\u00e0y ph\u1ea3i l\u00e0m g\u00ec \u0111\u00e2y? C\u00f3 m\u1ea5y ch\u1eef n\u00e0y: qu\u00e1n s\u00e1t, th\u1eafng gi\u1ea3i (hi\u1ec3u bi\u1ebft ch\u1eafc ch\u1eafn) – ph\u00e2n bi\u1ec7t qu\u00e1n s\u00e1t t\u00e1nh kh\u00f4ng, th\u1eafng gi\u1ea3i t\u00e1nh kh\u00f4ng. 05:54
\nNh\u1eefng d\u1ea1ng kh\u00e1c nhau c\u1ee7a T\u1ef3-b\u00e1t-x\u00e1-na
\nT\u1ee9c l\u00e0 s\u1ef1 hi\u1ec3u bi\u1ebft n\u1ed9i h\u00e0m h\u00ecnh \u1ea3nh c\u1ee7a nh\u1eefng th\u00f9 th\u1eafng Tam-ma-\u0111\u1ecba s\u1edf h\u00e0nh, ph\u1ea3i bi\u1ebft t\u01b0 duy ph\u00e2n t\u00edch ch\u00ednh x\u00e1c, t\u01b0 duy ph\u00e2n t\u00edch t\u1ed1i cao, suy ng\u1eabm to\u00e0n di\u1ec7n, qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n, nh\u01b0 l\u00e0 nh\u1eabn, nh\u01b0 l\u00e0 l\u1ea1c, nh\u01b0 l\u00e0 gi\u00e1c, nh\u01b0 l\u00e0 ki\u1ebfn, nh\u01b0 l\u00e0 qu\u00e1n, \u0111\u1ec1u g\u1ecdi l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na. \u0110\u00e2y ch\u00ednh l\u00e0 thi\u1ec7n x\u1ea3o T\u1ef3-b\u00e1t-x\u00e1-na c\u1ee7a B\u1ed3 t\u00e1t. \u1ede trong nh\u1eefng h\u00ecnh \u1ea3nh c\u1ee7a Tam-ma-\u0111\u1ecba s\u1edf h\u00e0nh, \u0111\u1ed1i v\u1edbi n\u1ed9i h\u00e0m c\u1ee7a nh\u1eefng c\u00e1i bi\u1ebft ph\u1ea3i l\u00e0m g\u00ec nh\u1ec9? C\u1ea7n ph\u1ea3i b\u1eaft \u0111\u1ea7u t\u01b0 duy ph\u00e2n t\u00edch r\u1ed3i. \u0110\u00f3 l\u00e0 ph\u1ea3i t\u01b0 duy ph\u00e2n t\u00edch ch\u00ednh x\u00e1c \u2013 t\u01b0 duy ph\u00e2n t\u00edch t\u1ed1i cao, suy ng\u1eabm to\u00e0n di\u1ec7n, qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n. V\u1eady th\u00ec \u201cnh\u1eabn\u201d l\u00e0 g\u00ec? Ch\u00ednh l\u00e0 ch\u1ea5p nh\u1eadn ch\u1ecbu \u0111\u1ef1ng. \u201cL\u1ea1c\u201d ch\u00ednh l\u00e0 d\u1ee5c l\u1ea1c, mong c\u1ea7u, khao kh\u00e1t. C\u00f2n \u201cgi\u00e1c\u201d th\u00ec sao? \u201cGi\u00e1c\u201d ch\u00ednh l\u00e0 s\u1ef1 kh\u00e1c bi\u1ec7t, ph\u00e2n bi\u1ec7t s\u1ef1 sai kh\u00e1c c\u1ee7a n\u00f3. V\u1eady th\u00ec \u201cki\u1ebfn\u201d l\u00e0 g\u00ec th\u1ebf? \u201cKi\u1ebfn\u201d l\u00e0 qu\u00e1n th\u1ea5y. V\u1eady \u201cqu\u00e1n\u201d th\u00ec sao? Ch\u00ednh l\u00e0 s\u1ef1 ph\u00e2n bi\u1ec7t, \u0111\u00f3 ch\u00ednh l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na. \u201cNh\u01b0 nh\u1eabn, nh\u01b0 l\u1ea1c, nh\u01b0 gi\u00e1c, nh\u01b0 ki\u1ebfn, nh\u01b0 qu\u00e1n\u201d, ngh\u0129a c\u1ee7a n\u0103m t\u1eeb n\u00e0y l\u00e0 g\u00ec nh\u1ec9? Ng\u00e0i \u0110\u1ea1i s\u01b0 Di\u1ec7u \u00c2m Ti\u1ebfu n\u00f3i r\u1eb1ng: sau khi ph\u00e2n t\u00edch l\u1ef1a ch\u1ecdn, sau khi ph\u00e2n t\u00edch l\u1ef1a ch\u1ecdn xong, th\u00ec \u0111\u1eebng c\u00f3 s\u1ee3 s\u1ec7t ho\u1eb7c nhi\u1ec5u \u0111\u1ed9ng, v\u00ec th\u1ebf m\u1edbi g\u1ecdi \u0111\u00f3 l\u00e0 nh\u1eabn; do v\u1eady c\u1ea7u mong l\u1ea1c, khao kh\u00e1t ph\u00e2n t\u00edch l\u1ef1a ch\u1ecdn nh\u01b0 v\u1eady, cho n\u00ean g\u1ecdi \u0111\u00f3 l\u00e0 l\u1ea1c, ch\u00ednh l\u00e0 t\u00e2m r\u1ea5t hy c\u1ea7u, l\u1ea5y \u0111\u00f3 l\u00e0m m\u1ed9t tr\u1ea1ng th\u00e1i r\u1ea5t vui s\u01b0\u1edbng, g\u1ecdi \u0111\u00f3 l\u00e0 l\u1ea1c. L\u1ea1c n\u00e0y ngh\u0129a kh\u00f4ng ph\u1ea3i l\u00e0 vui s\u01b0\u1edbng, m\u00e0 c\u00f3 ngh\u0129a l\u00e0 mong c\u1ea7u, khao kh\u00e1t, ch\u00ednh l\u00e0 n\u00f3 r\u1ea5t h\u01b0\u1edbng v\u1ecdng, r\u1ea5t mu\u1ed1n \u0111\u1ea1t \u0111\u01b0\u1ee3c nh\u01b0 v\u1eady; v\u1eady th\u00ec gi\u00e1c tu\u1ec7 l\u00e0 g\u00ec? Gi\u00e1c tu\u1ec7, d\u00f9ng gi\u00e1c tu\u1ec7 \u0111i ph\u00e2n bi\u1ec7t l\u1ef1a ch\u1ecdn, n\u00ean g\u1ecdi \u0111\u00f3 l\u00e0 gi\u00e1c; th\u1ebf th\u00ec duy\u00ean th\u1ee7 ho\u1eb7c l\u00e0 t\u00f9y ki\u1ebfn (t\u00f9y theo \u0111\u1ed1i t\u01b0\u1ee3ng m\u00ecnh qu\u00e1n), g\u1ecdi \u0111\u00f3 l\u00e0 ki\u1ebfn; gi\u1eef l\u1ea5y (ch\u1ea5p th\u1ee7 v\u00e0o \u0111\u1ed1i t\u01b0\u1ee3ng), n\u00ean g\u1ecdi l\u00e0 qu\u00e1n, \u0111\u00e2y l\u00e0 qu\u00e1n, T\u1ea1ng v\u0103n tr\u1ef1c ti\u1ebfp d\u1ecbch l\u00e0 ph\u00e2n bi\u1ec7t. T\u01b0 duy ph\u00e2n t\u00edch ch\u00ednh x\u00e1c \u2013 t\u01b0 duy ph\u00e2n t\u00edch t\u1ed1i cao, suy ng\u1eabm to\u00e0n di\u1ec7n, qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n, \u0111\u00f3 l\u00e0 b\u1ed1n lo\u1ea1i T\u1ef3-b\u00e1t-x\u00e1-na, m\u1ed7i c\u00e1i ri\u00eang bi\u1ec7t \u0111\u1ec1u c\u00f3 th\u1ec3 c\u00f3 n\u0103m th\u1ee9 n\u00e0y: nh\u1eabn, l\u1ea1c, gi\u00e1c, ki\u1ebfn, qu\u00e1n. \u201cCh\u00ednh l\u00e0\u201d, \u201c\u0111\u00e2y ch\u00ednh l\u00e0 thi\u1ec7n x\u1ea3o T\u1ef3-b\u00e1t-x\u00e1-na c\u1ee7a B\u1ed3 t\u00e1t.\u201d, t\u1ee9c l\u00e0 B\u1ed3 t\u00e1t li\u1ec1n c\u00f3 th\u1ec3 thi\u1ec7n x\u1ea3o \u1ee9ng d\u1ee5ng T\u1ef3-b\u00e1t-x\u00e1-na r\u1ed3i.\u00a0 08:37
\nKi\u1ebfn gi\u1ea3i sai l\u1ec7ch c\u1ee7a H\u00f2a th\u01b0\u1ee3ng Chi Na
\nV\u1eady th\u00ec ch\u00fang ta xem ph\u1ea7n ti\u1ebfp theo. \u201cKinh n\u00e0y tuy\u00ean thuy\u1ebft r\u1eb1ng T\u1ef3-b\u00e1t-x\u00e1-na l\u00e0 tu\u1ec7 qu\u00e1n s\u00e1t, r\u1ea5t r\u00f5 r\u00e0ng kh\u00f4ng th\u1ec3 n\u00e0o ch\u1ed1i c\u00e3i \u0111\u01b0\u1ee3c\u201d. Gi\u1ea3i th\u00edch \u0111o\u1ea1n kinh v\u0103n n\u00e0y m\u1ed9t ch\u00fat, \u0111o\u1ea1n kinh v\u0103n n\u00e0y \u0111\u00e3 c\u1ef1c k\u1ef3 r\u00f5 r\u00e0ng tuy\u00ean thuy\u1ebft r\u1eb1ng T\u1ef3-b\u00e1t-x\u00e1-na l\u00e0 tu\u1ec7 qu\u00e1n s\u00e1t, kh\u00f4ng th\u1ec3 n\u00e0o ch\u1ed1i c\u00e3i \u0111\u01b0\u1ee3c. Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 n\u00f3i: Gi\u1ea3i Th\u00e2m M\u1eadt Kinh n\u00e0y n\u00f3i l\u00e0 kh\u00f4ng th\u1ec3 ch\u1ed1i c\u00e3i! Sau \u0111\u00f3 ch\u00fang ta ti\u1ebfp t\u1ee5c xem, \u201ctruy\u1ec1n thuy\u1ebft n\u00f3i H\u00f2a th\u01b0\u1ee3ng Chi Na sau khi th\u1ea5y \u0111o\u1ea1n kinh n\u00e0y \u0111\u00e3 ph\u1ec9 b\u00e1ng r\u1eb1ng: \u201c\u0110\u00e2y c\u00f3 ph\u1ea3i l\u00e0 kinh kh\u00f4ng? Kh\u00f4ng th\u1ec3 bi\u1ebft \u0111\u01b0\u1ee3c\u201d. \u00d4ng d\u00f9ng ch\u00e2n gi\u1eabm \u0111\u1ea1p ph\u00e1 h\u1ee7y. V\u00ec hi\u1ec3u sai n\u00ean \u00f4ng cho r\u1eb1ng t\u1ea5t c\u1ea3 s\u1ef1 ph\u00e2n bi\u1ec7t \u0111\u1ec1u l\u00e0 ch\u1ea5p v\u00e0o th\u1ef1c t\u01b0\u1edbng, ho\u00e0n to\u00e0n kh\u00f4ng c\u1ea7n ph\u1ea3i t\u01b0 duy, t\u00e1c \u00fd, ph\u1ea3i b\u1ecf tu\u1ec7 qu\u00e1n s\u00e1t \u0111i, th\u00ec m\u1edbi l\u00e0 tu t\u1eadp th\u1eadm th\u00e2m ph\u00e1p ngh\u0129a, v\u00ec kh\u00f4ng thu\u1eadn v\u1edbi kinh n\u00e0y, n\u00ean \u00f4ng d\u00f9ng ch\u00e2n gi\u1eabm \u0111\u1ea1p ph\u00e1 h\u1ee7y. Hi\u1ec7n nay c\u00f3 r\u1ea5t nhi\u1ec1u ng\u01b0\u1eddi \u1ee7ng h\u1ed9 thu\u1eadn theo ph\u00e1i n\u00e0y\u201d. Truy\u1ec1n thuy\u1ebft n\u00f3i c\u00f3 v\u1ecb H\u00f2a th\u01b0\u1ee3ng Chi Na, sau khi xem \u0111o\u1ea1n kinh v\u0103n n\u00e0y, n\u00f3i l\u00e0: \u201cKh\u00f4ng bi\u1ebft \u0111\u00e2y c\u00f3 ph\u1ea3i l\u00e0 kinh Ph\u1eadt kh\u00f4ng!\u201d v\u00e0 l\u1ea5y ch\u00e2n gi\u1eabm \u0111\u1ea1p kinh \u0111i\u1ec3n n\u00e0y, gi\u1eabm \u0111\u1ea1p kinh \u0111i\u1ec3n n\u00e0y. V\u1eady t\u1ea1i sao H\u00f2a th\u01b0\u1ee3ng Chi Na c\u00f3 th\u1ec3 l\u00e0m ra m\u1ed9t h\u00e0nh \u0111\u1ed9ng nh\u01b0 th\u1ebf t\u1ea1o n\u00ean c\u00e2u chuy\u1ec7n khi\u1ebfn cho ch\u00fang ta v\u00f4 c\u00f9ng kinh ng\u1ea1c v\u00e0 khi\u1ebfp s\u1ee3? B\u1edfi v\u00ec \u00f4ng \u1ea5y cho r\u1eb1ng h\u1ec5 c\u00f3 t\u00e2m ph\u00e2n bi\u1ec7t th\u00ec \u0111\u1ec1u l\u00e0 ch\u1ea5p t\u01b0\u1edbng, \u0111\u1ec1u l\u00e0 ch\u1ea5p v\u00e0o h\u00e0nh t\u01b0\u1edbng, do v\u1eady \u00f4ng \u1ea5y \u0111\u00e3 qu\u1eb3ng \u0111i tu\u1ec7 qu\u00e1n s\u00e1t, cho r\u1eb1ng kh\u00f4ng c\u1ea7n ph\u1ea3i t\u00e1c \u00fd, r\u1eb1ng kh\u00f4ng sanh kh\u1edfi t\u00e1c \u00fd m\u1edbi l\u00e0 tu tr\u00ec th\u1eadm th\u00e2m c\u1ee7a t\u00e1nh kh\u00f4ng. Chuy\u1ec7n g\u00ec c\u0169ng kh\u00f4ng ngh\u0129, sau \u0111\u00f3 \u0111\u1ec3 t\u00e2m tr\u1ed1ng r\u1ed7ng, \u0111\u1eebng c\u00f3 t\u00e1c \u00fd g\u00ec, cho r\u1eb1ng \u0111\u00e2y m\u1edbi l\u00e0 tu tr\u00ec t\u00e1nh kh\u00f4ng. B\u1edfi v\u1eady \u00fd v\u0103n trong Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, v\u1edbi ch\u1ee7 tr\u01b0\u01a1ng c\u1ee7a H\u00f2a th\u01b0\u1ee3ng Chi Na th\u00ec kh\u00f4ng ph\u00f9 h\u1ee3p, n\u00ean H\u00f2a th\u01b0\u1ee3ng Chi Na m\u1edbi d\u00f9ng ch\u00e2n d\u1eabm \u0111\u1ea1p l\u00ean kinh Ph\u1eadt. \u0110\u1ea1i s\u01b0 l\u1ea1i n\u00f3i: \u201cHi\u1ec7n nay c\u00f3 r\u1ea5t nhi\u1ec1u ng\u01b0\u1eddi \u1ee7ng h\u1ed9 thu\u1eadn theo ph\u00e1i n\u00e0y\u201d, \u1edf th\u1eddi \u0111i\u1ec3m \u0111\u00f3, c\u00f3 r\u1ea5t nhi\u1ec1u ng\u01b0\u1eddi \u0111i theo t\u01b0 t\u01b0\u1edfng c\u1ee7a H\u00f2a Th\u01b0\u1ee3ng Chi Na. 10:53
\n\u1ede qu\u00e1 kh\u1ee9, th\u1eddi \u0111\u1ea1i c\u1ee7a Ng\u00e0i Lu\u1eadn s\u01b0 T\u1ecbnh M\u1ec7nh, ch\u00f9a Sang Jie \u0111\u00e3 ki\u1ebfn l\u1eadp ki\u1ec3u tu \u0111\u1ecbnh b\u1ea5t \u0111\u1ed9ng (b\u1ea5t \u0111\u1ed9ng t\u1ecbnh l\u1ef1 ch\u00e2u), l\u00fac \u1ea5y \u0111\u00e3 ngh\u00eanh th\u1ec9nh ng\u01b0\u1eddi xu\u1ea5t gia c\u1ee7a \u0111\u1ea5t H\u00e1n – ng\u01b0\u1eddi \u0111\u00f3 ch\u00ednh l\u00e0 H\u00f2a Th\u01b0\u1ee3ng Chi Na (m\u1ed9t H\u00f2a Th\u01b0\u1ee3ng kh\u00e1c) \u0111\u1ebfn n\u01b0\u1edbc T\u00e2y T\u1ea1ng gi\u1ea3ng v\u1ec1 thi\u1ec1n h\u1ecdc. L\u00fac \u0111\u00f3, ph\u01b0\u01a1ng ph\u00e1p tu thi\u1ec1n c\u1ee7a H\u00f2a Th\u01b0\u1ee3ng Chi Na n\u00e0y v\u00f4 c\u00f9ng thanh t\u1ecbnh, v\u00f4 c\u00f9ng ch\u00ednh x\u00e1c, n\u00ean Ng\u00e0i Lu\u1eadn s\u01b0 T\u1ecbnh M\u1ec7nh kh\u00f4ng h\u1ec1 c\u00f3 ph\u1ea3n \u1ee9ng hay b\u00e0i x\u00edch. B\u1edfi v\u00ec r\u1ea5t l\u00e0 thanh t\u1ecbnh v\u00e0 chu\u1ea9n x\u00e1c, n\u00ean Ng\u00e0i v\u00f4 c\u00f9ng hoan ngh\u00eanh nh\u1eefng v\u1ecb thi\u1ec1n s\u01b0 t\u1eeb \u0111\u1ea5t H\u00e1n \u0111\u1ebfn ch\u00f9a Sang Jie tu qu\u00e1n. Nh\u01b0ng Ng\u00e0i Lu\u1eadn s\u01b0 T\u1ecbnh M\u1ec7nh bi\u1ebft trong t\u01b0\u01a1ng lai s\u1ebd c\u00f3 m\u1ed9t v\u1ecb H\u00f2a Th\u01b0\u1ee3ng Chi Na s\u1ebd ch\u1ea5p v\u00e0o ki\u1ebfn gi\u1ea3i sai l\u1ea7m, v\u1ecb n\u00e0y s\u1ebd \u0111\u1ebfn \u0111\u1ea5t T\u1ea1ng, h\u01a1n n\u1eefa s\u1ebd l\u00e0m t\u1ed5n h\u1ea1i \u0111\u1ebfn Th\u00e1nh gi\u00e1o. Th\u1ebf l\u00e0 Ng\u00e0i Lu\u1eadn s\u01b0 T\u1ecbnh M\u1ec7nh li\u1ec1n \u0111\u1ec3 l\u1ea1i m\u1ed9t c\u00e2u n\u00f3i, \u0111\u1ec3 l\u1ea1i m\u1ed9t di ng\u00f4n: \u201ct\u01b0\u01a1ng lai s\u1ebd c\u00f3 m\u1ed9t v\u1ecb H\u00f2a Th\u01b0\u1ee3ng Chi Na v\u1edbi ki\u1ebfn gi\u1ea3i sai l\u1ea7m s\u1ebd \u0111\u1ebfn \u0111\u1ea5t T\u1ea1ng l\u00e0m ph\u00e1 ho\u1ea1i Th\u00e1nh gi\u00e1o, l\u00fac \u0111\u00f3 ph\u1ea3i l\u00e0m g\u00ec? L\u00fac \u0111\u00f3 c\u00f3 th\u1ec3 \u0111i \u0111\u1ebfn \u1ea4n \u0110\u1ed9 ngh\u00eanh th\u1ec9nh \u0111\u1ea1i \u0111\u1ec7 t\u1eed c\u1ee7a t\u00f4i v\u1ec1, \u0111\u00f3 ch\u00ednh l\u00e0 Ng\u00e0i Li\u00ean Hoa Gi\u1edbi s\u1ebd ph\u00e1 gi\u1ea3i \u0111\u01b0\u1ee3c s\u1ef1 h\u1ee7y b\u00e1ng Th\u00e1nh gi\u00e1o c\u1ee7a v\u1ecb H\u00f2a th\u01b0\u1ee3ng Chi Na n\u00e0y\u201d. 12:16
\nN\u00ean c\u00f3 hai d\u1ea1ng H\u00f2a th\u01b0\u1ee3ng Chi Na kh\u00f4ng gi\u1ed1ng nhau: m\u1ed9t d\u1ea1ng l\u00e0 tu tr\u00ec ki\u1ebfn gi\u1ea3i ch\u00ednh x\u00e1c; m\u1ed9t d\u1ea1ng kh\u00e1c l\u00e0 ki\u1ebfn gi\u1ea3i sai l\u1ec7ch, \u0111\u00f3 l\u00e0 \u0111i\u1ec1u b\u1ecb c\u00e1c ch\u01b0 v\u1ecb T\u1ed5 S\u01b0 tr\u00e1ch m\u1eafng v\u00e0 b\u00e0i x\u00edch. V\u00ec th\u1ebf kh\u00f4ng th\u1ec3 n\u00e0o n\u00f3i r\u1eb1ng t\u1ea5t c\u1ea3 ki\u1ebfn gi\u1ea3i c\u1ee7a H\u00f2a th\u01b0\u1ee3ng Chi Na \u0111\u1ec1u l\u00e0 sai l\u1ec7ch \u0111\u01b0\u1ee3c, v\u1ea5n \u0111\u1ec1 n\u00e0y ch\u00fang ta nh\u1ea5t \u0111\u1ecbnh ph\u1ea3i ph\u00e2n bi\u1ec7t r\u00f5 r\u00e0ng. Trong Qu\u1ea3ng Lu\u1eadn b\u00e0i x\u00edch H\u00f2a th\u01b0\u1ee3ng Chi Na, \u0111\u1eb7c bi\u1ec7t ch\u1ec9 ra ki\u1ebfn gi\u1ea3i sai l\u1ec7ch c\u1ee7a H\u00f2a th\u01b0\u1ee3ng Chi Na. \u0110\u1ea1i s\u01b0 c\u0169ng n\u00f3i cho ch\u00fang ta bi\u1ebft r\u1eb1ng h\u1ebft s\u1ee9c c\u1ea9n tr\u1ecdng kh\u00f4ng th\u1ec3 t\u00f9y ti\u1ec7n h\u1ecdc, khi bi\u1ebft ki\u1ebfn gi\u1ea3i sai l\u1ec7ch nh\u01b0 v\u1eady th\u00ec n\u00ean b\u00e0i x\u00edch, b\u1edfi v\u00ec n\u00f3 kh\u00f4ng ph\u1ea3i ph\u01b0\u01a1ng ph\u00e1p ch\u00ednh x\u00e1c \u0111\u1ec3 tu qu\u00e1n t\u00e1nh kh\u00f4ng; kh\u00f4ng c\u00f3 truy\u1ec1n th\u1eeba, kh\u00f4ng c\u00f3 truy\u1ec1n th\u1eeba thanh t\u1ecbnh, \u0110\u1ee9c Ph\u1eadt ho\u00e0n to\u00e0n d\u1ea1y cho ch\u00fang ta d\u00f9ng ph\u01b0\u01a1ng ph\u00e1p c\u00f3 truy\u1ec1n th\u1eeba thanh t\u1ecbnh \u0111\u1ec3 tu t\u01b0 duy qu\u00e1n s\u00e1t t\u00e1nh kh\u00f4ng, n\u00ean Ng\u00e0i \u0110\u1ea1i s\u01b0 m\u1edbi \u0111\u1eb7c bi\u1ec7t n\u00f3i v\u1ec1 \u0111i\u1ec1u n\u00e0y, tuy\u1ec7t \u0111\u1ed1i kh\u00f4ng th\u1ec3 tu t\u00e1nh kh\u00f4ng nh\u01b0 v\u1eady, do v\u1eady ch\u00fang ta ph\u1ea3i nghe hi\u1ec3u r\u00f5 r\u00e0ng! 13:20 00:00
\n\u0417\u0434\u0440\u0430\u0432\u0441\u0442\u0432\u0443\u0439\u0442\u0435! \u0412\u043d\u043e\u0432\u044c \u043d\u0430\u0441\u0442\u0430\u043b\u043e \u0432\u0440\u0435\u043c\u044f \u043d\u0430\u043c \u0432\u043c\u0435\u0441\u0442\u0435 \u0438\u0437\u0443\u0447\u0430\u0442\u044c \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb. \u0412 \u043f\u0440\u043e\u0448\u043b\u044b\u0439 \u0440\u0430\u0437 \u043c\u044b \u0441 \u0432\u0430\u043c\u0438 \u0443\u0437\u043d\u0430\u043b\u0438 \u043e \u0441\u0443\u0449\u043d\u043e\u0441\u0442\u0438 \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438. \u0414\u0430\u043b\u0435\u0435 \u043c\u044b \u043d\u0430\u0447\u043d\u0451\u043c \u0438\u0437\u0443\u0447\u0430\u0442\u044c \u0441\u0443\u0449\u043d\u043e\u0441\u0442\u044c \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u044f. \u041f\u0440\u043e\u0448\u0443 \u0432\u0441\u0435\u0445 \u043e\u0442\u043a\u0440\u044b\u0442\u044c \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb \u043d\u0430 \u0441\u0442\u0440\u0430\u043d\u0438\u0446\u0435 338, \u0441\u0442\u0440\u043e\u043a\u0430 7. \u0414\u0430\u0432\u0430\u0439\u0442\u0435 \u0432\u043c\u0435\u0441\u0442\u0435 \u043f\u043e\u0441\u043c\u043e\u0442\u0440\u0438\u043c \u043d\u0430 \u0442\u0435\u043a\u0441\u0442:\u00a000:38
\n\u041e\u0431\u044a\u0435\u043a\u0442 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u044f
\n\u00ab\u041f\u0443\u043d\u043a\u0442 \u0432\u0442\u043e\u0440\u043e\u0439, \u0441\u0443\u0449\u043d\u043e\u0441\u0442\u044c \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u044f \u043e\u043f\u0440\u0435\u0434\u0435\u043b\u0435\u043d\u0430 \u0432 \u0442\u043e\u0439 \u0436\u0435 \u0441\u0443\u0442\u0440\u0435:
\n\u00ab\u0414\u043e\u0441\u0442\u0438\u0433\u043d\u0443\u0432 \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, \u043f\u0440\u0435\u0431\u044b\u0432\u0430\u044f \u0432 \u043d\u0435\u0439 \u0438 \u0438\u0437\u0431\u0435\u0433\u0430\u044f \u043c\u044b\u0441\u043b\u0435\u043d\u043d\u044b\u0445 \u043e\u0431\u0440\u0430\u0437\u043e\u0432, \u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u043e \u0438\u0441\u0441\u043b\u0435\u0434\u0443\u044f \u043e\u0431\u044a\u0435\u043a\u0442 \u0441\u0430\u043c\u0430\u0434\u0445\u0438 \u2014 \u0442\u043e \u0436\u0435 \u0441\u0430\u043c\u043e\u0435 \u043e\u0431\u0434\u0443\u043c\u0430\u043d\u043d\u043e\u0435 [\u043f\u043e\u043b\u043e\u0436\u0435\u043d\u0438\u0435] \u0414\u0445\u0430\u0440\u043c\u044b, \u0442.\u0435. \u043e\u0442\u0440\u0430\u0436\u0435\u043d\u0438\u0435 [\u0432 \u0443\u043c\u0435 \u043f\u0440\u0435\u0434\u0441\u0442\u0430\u0432\u043b\u0435\u043d\u0438\u044f \u043e \u043d\u0451\u043c], \u2014 \u0443\u0432\u0435\u0440\u044f\u044e\u0442\u0441\u044f \u0432 \u043d\u0451\u043c.
\n\u0418\u0442\u0430\u043a, \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u0435, \u043e\u0441\u043d\u043e\u0432\u0430\u0442\u0435\u043b\u044c\u043d\u043e\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u0435,\u00a0\u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u0435, \u0430\u043d\u0430\u043b\u0438\u0437, \u0442\u0435\u0440\u043f\u0435\u043b\u0438\u0432\u043e\u0435 \u043f\u0440\u0438\u0437\u043d\u0430\u043d\u0438\u0435, \u0441\u0442\u0440\u0435\u043c\u043b\u0435\u043d\u0438\u0435, \u0440\u0430\u0437\u043b\u0438\u0447\u0435\u043d\u0438\u0435,\u00a0\u0440\u0430\u0441\u0441\u043c\u043e\u0442\u0440\u0435\u043d\u0438\u0435 \u0438 \u0440\u0430\u0441\u0441\u0443\u0436\u0434\u0435\u043d\u0438\u0435\u00a0\u043e \u043f\u043e\u0434\u043b\u0435\u0436\u0430\u0449\u0435\u0439 \u043f\u043e\u0437\u043d\u0430\u043d\u0438\u044e \u0441\u0443\u0442\u0438 \u044d\u0442\u043e\u0433\u043e \u043e\u0442\u0440\u0430\u0436\u0435\u043d\u0438\u044f \u2014\u00a0\u043e\u0431\u044a\u0435\u043a\u0442\u0430 \u0441\u0430\u043c\u0430\u0434\u0445\u0438 \u2014 \u043d\u0430\u0437\u044b\u0432\u0430\u044e\u0442 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0435\u043c. \u0418\u043c\u0435\u043d\u043d\u043e \u0442\u0430\u043a \u0431\u043e\u0434\u0445\u0438\u0441\u0430\u0442\u0442\u0432\u044b \u0438\u0441\u043a\u0443\u0441\u043d\u043e \u0442\u0440\u0443\u0434\u044f\u0442\u0441\u044f \u0432 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0438.\u00bb\u00bb[1]\u00a001:29
\n\u041c\u0430\u0441\u0442\u0435\u0440 \u0411\u0430\u0441\u043e \u0432 \u00ab\u0427\u0435\u0442\u044b\u0440\u0451\u0445 \u0438\u043d\u0442\u0435\u0440\u043f\u043e\u043b\u044f\u0446\u0438\u044f\u0445\u00bb \u0440\u0430\u0437\u044a\u044f\u0441\u043d\u0438\u043b \u044d\u0442\u043e\u0442 \u043e\u0442\u0440\u044b\u0432\u043e\u043a.\u00a0\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 \u0441\u043a\u0430\u0437\u0430\u043d\u043e:
\n\u00ab\u0414\u043e\u0441\u0442\u0438\u0433\u043d\u0443\u0432 \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, \u043f\u0440\u0435\u0431\u044b\u0432\u0430\u044f \u0432 \u043d\u0435\u0439\u2026\u00bb
\n\u0412 \u043a\u0438\u0442\u0430\u0439\u0441\u043a\u043e\u043c \u0432\u0430\u0440\u0438\u0430\u043d\u0442\u0435 \u0442\u0435\u043a\u0441\u0442\u0430 \u0435\u0441\u0442\u044c \u043c\u0435\u0441\u0442\u043e\u0438\u043c\u0435\u043d\u0438\u0435 \u00ab\u0442\u043e\u0442\u00bb. \u041c\u0430\u0441\u0442\u0435\u0440 \u0411\u0430\u0441\u043e \u043e\u0431\u044a\u044f\u0441\u043d\u044f\u0435\u0442, \u0447\u0442\u043e \u043e\u043d\u043e \u0443\u043a\u0430\u0437\u044b\u0432\u0430\u0435\u0442 \u043d\u0430 \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0443\u044e\u0449\u0435\u0433\u043e. \u041f\u0440\u0430\u043a\u0442\u0438\u043a\u0443\u044e\u0449\u0438\u0439, \u043e\u0431\u0440\u0435\u0442\u044f \u043f\u043e\u0434\u0430\u0442\u043b\u0438\u0432\u043e\u0441\u0442\u044c \u0442\u0435\u043b\u0430 \u0438 \u0443\u043c\u0430, \u0437\u0430\u0442\u0435\u043c \u043f\u0440\u0435\u0431\u044b\u0432\u0430\u0435\u0442 \u0432 \u044d\u0442\u043e\u043c \u0441\u043e\u0441\u0442\u043e\u044f\u043d\u0438\u0438. \u0415\u0441\u043b\u0438 \u043f\u0435\u0440\u0435\u0432\u0435\u0441\u0442\u0438 \u0441 \u0442\u0438\u0431\u0435\u0442\u0441\u043a\u043e\u0433\u043e \u044f\u0437\u044b\u043a\u0430 \u0444\u0440\u0430\u0437\u0443 \u00ab\u043f\u0440\u0435\u0431\u044b\u0432\u0430\u044f \u0432 \u043d\u0435\u0439\u00bb, \u0442\u043e \u043e\u043d\u0430 \u0437\u043d\u0430\u0447\u0438\u0442 \u00ab\u0431\u044b\u0442\u044c \u0432 \u0441\u043f\u043e\u043a\u043e\u0439\u0441\u0442\u0432\u0438\u0438 \u0432 \u044d\u0442\u043e\u043c \u0441\u043e\u0441\u0442\u043e\u044f\u043d\u0438\u0438\u00bb. \u0412 \u0444\u0440\u0430\u0437\u0435 \u00ab\u0438\u0437\u0431\u0435\u0433\u0430\u044f \u043c\u044b\u0441\u043b\u0435\u043d\u043d\u044b\u0445 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u00bb \u0441\u043b\u043e\u0432\u043e \u00ab\u0438\u0437\u0431\u0435\u0433\u0430\u0442\u044c\u00bb \u0437\u043d\u0430\u0447\u0438\u0442 \u00ab\u043e\u0442\u043a\u0430\u0437\u0430\u0442\u044c\u0441\u044f, \u0438\u0437\u0431\u0430\u0432\u0438\u0442\u044c\u0441\u044f \u043e\u0442 \u043e\u0431\u0440\u0430\u0437\u043e\u0432, \u043a\u043e\u0442\u043e\u0440\u044b\u0435 \u0446\u0435\u043f\u043b\u044f\u044e\u0442\u0441\u044f \u0437\u0430 \u0447\u0443\u0432\u0441\u0442\u0432\u0435\u043d\u043d\u044b\u0435 \u0432\u043e\u0441\u043f\u0440\u0438\u044f\u0442\u0438\u044f\u00bb. \u042d\u0442\u043e \u043d\u0435 \u0437\u043d\u0430\u0447\u0438\u0442, \u043d\u0435 \u0446\u0435\u043f\u043b\u044f\u0442\u044c\u0441\u044f \u043d\u0438 \u0437\u0430 \u0447\u0442\u043e, \u043d\u0438 \u043e \u0447\u0451\u043c \u043d\u0435 \u0434\u0443\u043c\u0430\u0442\u044c, \u044d\u0442\u043e \u0437\u043d\u0430\u0447\u0438\u0442, \u043d\u0435 \u0446\u0435\u043f\u043b\u044f\u0442\u044c\u0441\u044f \u0437\u0430 \u0434\u0440\u0443\u0433\u0438\u0435 \u043e\u0431\u044a\u0435\u043a\u0442\u044b. \u0415\u0441\u043b\u0438 \u043d\u0435 \u0446\u0435\u043f\u043b\u044f\u0442\u044c\u0441\u044f \u0437\u0430 \u0434\u0440\u0443\u0433\u0438\u0435 \u043e\u0431\u044a\u0435\u043a\u0442\u044b, \u0442\u043e \u0437\u0430 \u0447\u0442\u043e \u043d\u0443\u0436\u043d\u043e? \u00ab\u2026\u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u043e \u0438\u0441\u0441\u043b\u0435\u0434\u0443\u044f \u043e\u0431\u044a\u0435\u043a\u0442 \u0441\u0430\u043c\u0430\u0434\u0445\u0438 \u2014 \u0442\u043e \u0436\u0435 \u0441\u0430\u043c\u043e\u0435 \u043e\u0431\u0434\u0443\u043c\u0430\u043d\u043d\u043e\u0435 [\u043f\u043e\u043b\u043e\u0436\u0435\u043d\u0438\u0435] \u0414\u0445\u0430\u0440\u043c\u044b, \u0443\u0432\u0435\u0440\u044f\u044e\u0442\u0441\u044f \u0432 \u043d\u0451\u043c.\u00bb \u042d\u0442\u043e \u0437\u043d\u0430\u0447\u0438\u0442 \u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u0435 \u043d\u0430\u0434 \u043e\u0431\u0434\u0443\u043c\u0430\u043d\u043d\u044b\u043c \u0440\u0430\u043d\u0435\u0435 \u043f\u043e\u043b\u043e\u0436\u0435\u043d\u0438\u0435\u043c \u0414\u0445\u0430\u0440\u043c\u044b, \u0442\u043e \u0435\u0441\u0442\u044c \u043e\u0442\u0440\u0430\u0436\u0435\u043d\u0438\u0435\u043c \u043f\u0440\u0435\u0434\u0441\u0442\u0430\u0432\u043b\u0435\u043d\u0438\u044f \u043e \u043f\u043e\u043b\u043e\u0436\u0435\u043d\u0438\u0438 \u0432 \u0443\u043c\u0435. \u041d\u0443\u0436\u043d\u043e \u043e\u0442\u043d\u0435\u0441\u0442\u0438\u0441\u044c \u043a \u0441\u043c\u044b\u0441\u043b\u0443, \u043e\u0431\u0440\u0435\u0442\u0435\u043d\u043d\u043e\u043c\u0443 \u0440\u0430\u043d\u0435\u0435 \u043f\u0443\u0442\u0451\u043c \u0438\u0437\u0443\u0447\u0435\u043d\u0438\u044f \u0438 \u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u044f \u0434\u043b\u044f \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438, \u043a\u0430\u043a \u043a \u043e\u0431\u0440\u0430\u0437\u0430\u043c \u0432\u043d\u0443\u0442\u0440\u0435\u043d\u043d\u0435\u0433\u043e \u0441\u0430\u043c\u0430\u0434\u0445\u0438.\u00a002:52
\n\u0412 \u00ab\u0427\u0435\u0442\u044b\u0440\u0451\u0445 \u0438\u043d\u0442\u0435\u0440\u043f\u043e\u043b\u044f\u0446\u0438\u044f\u0445\u00bb \u043e\u0441\u043e\u0431\u0435\u043d\u043d\u043e \u043f\u043e\u0434\u0447\u0451\u0440\u043a\u0438\u0432\u0430\u0435\u0442\u0441\u044f, \u0447\u0442\u043e \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 \u0444\u0438\u043a\u0441\u0438\u0440\u0443\u044e\u0442 \u043c\u044b\u0441\u043b\u044c \u043d\u0430 \u043e\u0434\u043d\u043e\u043c \u0438 \u0442\u043e\u043c \u0436\u0435 \u043e\u0431\u044a\u0435\u043a\u0442\u0435. \u041f\u043e\u044d\u0442\u043e\u043c\u0443 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0435 \u0444\u043e\u043a\u0443\u0441\u0438\u0440\u0443\u0435\u0442\u0441\u044f \u043d\u0430 \u0414\u0445\u0430\u0440\u043c\u0435, \u043a \u043a\u043e\u0442\u043e\u0440\u043e\u0439 \u0440\u0430\u043d\u0435\u0435 \u043e\u0431\u0440\u0430\u0449\u0430\u043b\u0430\u0441\u044c \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u044c. \u041d\u0430 \u0447\u0451\u043c \u0444\u043e\u043a\u0443\u0441\u0438\u0440\u0443\u0435\u0442\u0441\u044f \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u044c? \u041a \u0441\u043e\u0434\u0435\u0440\u0436\u0430\u043d\u0438\u044e \u0440\u0430\u043d\u0435\u0435 \u0443\u0441\u043b\u044b\u0448\u0430\u043d\u043d\u044b\u0445 \u0443\u0447\u0435\u043d\u0438\u0439, \u043a\u043e\u0442\u043e\u0440\u044b\u0435 \u0442\u0430\u043a\u0436\u0435 \u043f\u043e\u0434\u0432\u0435\u0440\u0433\u0430\u043b\u0438\u0441\u044c \u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u044f\u043c. \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0435 \u043f\u0440\u0435\u0432\u0440\u0430\u0449\u0430\u0435\u0442 \u043d\u0443\u0436\u043d\u043e\u0435 \u043f\u043e\u043b\u043e\u0436\u0435\u043d\u0438\u0435 \u0414\u0445\u0430\u0440\u043c\u044b \u0432 \u043e\u0431\u0440\u0430\u0437\u044b \u0434\u043b\u044f \u043c\u0435\u0434\u0438\u0442\u0430\u0442\u0438\u0432\u043d\u043e\u0433\u043e \u0441\u043e\u0441\u0440\u0435\u0434\u043e\u0442\u043e\u0447\u0435\u043d\u0438\u044f \u2014 \u0441\u0430\u043c\u0430\u0434\u0445\u0438. \u0427\u0442\u043e \u0438\u043c\u0435\u0435\u0442\u0441\u044f \u0432 \u0432\u0438\u0434\u0443 \u043f\u043e\u0434 \u043e\u0431\u0440\u0430\u0437\u0430\u043c\u0438 \u0434\u043b\u044f \u0441\u0430\u043c\u0430\u0434\u0445\u0438? \u041a\u0430\u043a \u044d\u0442\u043e \u043f\u043e\u043d\u0438\u043c\u0430\u0442\u044c? \u041c\u0430\u0441\u0442\u0435\u0440 \u0411\u0430\u0441\u043e \u0432\u043d\u043e\u0432\u044c \u0440\u0430\u0437\u044a\u044f\u0441\u043d\u044f\u0435\u0442\u00a0\u0432 \u00ab\u0427\u0435\u0442\u044b\u0440\u0451\u0445 \u0438\u043d\u0442\u0435\u0440\u043f\u043e\u043b\u044f\u0446\u0438\u044f\u0445\u00bb \u2014\u00a0\u044d\u0442\u043e \u0443\u043d\u0438\u0432\u0435\u0440\u0441\u0430\u043b\u044c\u043d\u044b\u0439 \u043e\u0431\u0440\u0430\u0437, \u043f\u043e\u044f\u0432\u043b\u044f\u044e\u0449\u0438\u0439\u0441\u044f \u0432 \u043d\u0430\u0448\u0438\u0445 \u0443\u043c\u0430\u0445.\u00a003:42
\n\u041e\u043f\u0440\u0435\u0434\u0435\u043b\u0435\u043d\u0438\u0435 \u0443\u043d\u0438\u0432\u0435\u0440\u0441\u0430\u043b\u044c\u043d\u043e\u0433\u043e \u043e\u0431\u0440\u0430\u0437\u0430
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\n\u0418\u043b\u0438, \u043d\u0430\u043f\u0440\u0438\u043c\u0435\u0440, \u0432\u043e \u0432\u0440\u0435\u043c\u044f \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0438 \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438 \u043e\u0431\u044a\u0435\u043a\u0442\u043e\u043c \u044f\u0432\u043b\u044f\u0435\u0442\u0441\u044f \u041f\u0443\u0441\u0442\u043e\u0442\u0430, \u041f\u0443\u0441\u0442\u043e\u0442\u0430 \u0438 \u0435\u0441\u0442\u044c \u043e\u0431\u044a\u0435\u043a\u0442 \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438. \u0414\u0440\u0443\u0433\u0438\u043c\u0438 \u0441\u043b\u043e\u0432\u0430\u043c\u0438 \u2014 \u0433\u043b\u0430\u0432\u043d\u044b\u0439 \u043e\u0431\u044a\u0435\u043a\u0442 \u0443\u043c\u0430, \u043f\u0440\u0435\u0431\u044b\u0432\u0430\u044e\u0449\u0435\u0433\u043e \u0432 \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438. \u0415\u0441\u043b\u0438 \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0443\u044e\u0449\u0438\u0439 \u0441\u043e\u0441\u0440\u0435\u0434\u043e\u0442\u043e\u0447\u0438\u0442\u0441\u044f \u043d\u0430 \u041f\u0443\u0441\u0442\u043e\u0442\u0435 \u043f\u0440\u0438 \u043f\u043e\u043c\u043e\u0449\u0438 \u043a\u043e\u043d\u0446\u0435\u043f\u0442\u0443\u0430\u043b\u044c\u043d\u043e\u0439 \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438, \u0442\u043e \u0432 \u043a\u043e\u043d\u0446\u0435\u043f\u0442\u0443\u0430\u043b\u044c\u043d\u043e\u043c \u0441\u043e\u0437\u043d\u0430\u043d\u0438\u0438 \u0442\u043e, \u0447\u0442\u043e \u043d\u0435 \u044f\u0432\u043b\u044f\u0435\u0442\u0441\u044f \u0435\u0434\u0438\u043d\u044b\u043c \u0441 \u041f\u0443\u0441\u0442\u043e\u0442\u043e\u0439, \u043f\u043e\u043a\u0430\u0436\u0435\u0442\u0441\u044f \u0435\u0434\u0438\u043d\u044b\u043c.\u00a0\u042d\u0442\u043e \u0443\u043c\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0435 \u0441\u043e\u0432\u043c\u0435\u0449\u0435\u043d\u0438\u0435 \u0438 \u0435\u0441\u0442\u044c \u0443\u043d\u0438\u0432\u0435\u0440\u0441\u0430\u043b\u044c\u043d\u044b\u0439 \u043e\u0431\u0440\u0430\u0437 \u041f\u0443\u0441\u0442\u043e\u0442\u044b.\u00a005:28
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\n\u041f\u043e\u044d\u0442\u043e\u043c\u0443 \u0441\u0443\u0449\u0435\u0441\u0442\u0432\u0443\u044e\u0442 \u0434\u0432\u0430 \u0442\u0438\u043f\u0430 \u043a\u0438\u0442\u0430\u0439\u0441\u043a\u0438\u0445 \u043d\u0430\u0441\u0442\u0430\u0432\u043d\u0438\u043a\u043e\u0432-\u0445\u044d\u0448\u0430\u043d: \u0442\u0435, \u043a\u043e\u0442\u043e\u0440\u044b\u0435 \u043f\u0440\u0438\u0434\u0435\u0440\u0436\u0438\u0432\u0430\u044e\u0442\u0441\u044f \u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u044b\u0445 \u0432\u043e\u0437\u0437\u0440\u0435\u043d\u0438\u0439, \u0438 \u0442\u0435, \u0443 \u043a\u043e\u0433\u043e \u043d\u0435\u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u044b\u0435 \u0432\u0437\u0433\u043b\u044f\u0434\u044b, \u0438 \u043f\u043e\u0441\u043b\u0435\u0434\u043d\u0438\u0445 \u043a\u0440\u0438\u0442\u0438\u043a\u0443\u044e\u0442 \u0443\u0447\u0438\u0442\u0435\u043b\u044f \u043f\u0435\u0440\u0432\u043e\u043d\u0430\u0447\u0430\u043b\u044c\u043d\u043e\u0439 \u043b\u0438\u043d\u0438\u0438 \u043f\u0440\u0435\u0435\u043c\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0441\u0442\u0438. \u041d\u043e \u043d\u0435\u043b\u044c\u0437\u044f \u0441\u043a\u0430\u0437\u0430\u0442\u044c, \u0447\u0442\u043e \u0432\u0441\u0435 \u043a\u0438\u0442\u0430\u0439\u0441\u043a\u0438\u0435 \u043d\u0430\u0441\u0442\u0430\u0432\u043d\u0438\u043a\u0438-\u0445\u044d\u0448\u0430\u043d \u043e\u0448\u0438\u0431\u0430\u044e\u0442\u0441\u044f, \u043c\u044b \u0434\u043e\u043b\u0436\u043d\u044b \u0443\u0442\u043e\u0447\u043d\u0438\u0442\u044c \u044d\u0442\u043e. \u041a\u0438\u0442\u0430\u0439\u0441\u043a\u0438\u0439 \u043d\u0430\u0441\u0442\u0430\u0432\u043d\u0438\u043a \u0425\u044d\u0448\u0430\u043d, \u043a\u043e\u0442\u043e\u0440\u043e\u0433\u043e \u043a\u0440\u0438\u0442\u0438\u043a\u0443\u044e\u0442 \u0432 \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u0435\u00bb \u2014 \u044d\u0442\u043e \u0438\u043c\u0435\u043d\u043d\u043e \u0442\u043e\u0442 \u043d\u0430\u0441\u0442\u0430\u0432\u043d\u0438\u043a, \u043a\u043e\u0442\u043e\u0440\u044b\u0439 \u043f\u0440\u0438\u0434\u0435\u0440\u0436\u0438\u0432\u0430\u0435\u0442\u0441\u044f \u043d\u0435\u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u044b\u0445 \u0432\u0437\u0433\u043b\u044f\u0434\u043e\u0432. \u041c\u0430\u0441\u0442\u0435\u0440 \u0426\u043e\u043d\u043a\u0430\u043f\u0430 \u043f\u0440\u0435\u0434\u043e\u0441\u0442\u0435\u0440\u0435\u0433\u0430\u0435\u0442 \u043d\u0430\u0441, \u0447\u0442\u043e \u043d\u0438 \u0432 \u043a\u043e\u0435\u043c \u0441\u043b\u0443\u0447\u0430\u0435 \u043d\u0435\u043b\u044c\u0437\u044f \u0441\u043b\u0435\u0434\u043e\u0432\u0430\u0442\u044c \u0442\u0430\u043a\u043e\u043c\u0443 \u0443\u0447\u0435\u043d\u0438\u044e, \u043e\u043d\u043e \u0434\u043e\u043b\u0436\u043d\u043e \u0431\u044b\u0442\u044c \u043f\u043e\u0434\u0432\u0435\u0440\u0433\u043d\u0443\u0442\u043e \u043a\u0440\u0438\u0442\u0438\u043a\u0435, \u043f\u043e\u0442\u043e\u043c\u0443 \u0447\u0442\u043e \u044d\u0442\u043e \u043d\u0435 \u044f\u0432\u043b\u044f\u0435\u0442\u0441\u044f \u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u044b\u043c \u0441\u043f\u043e\u0441\u043e\u0431\u043e\u043c \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0438 \u041f\u0443\u0441\u0442\u043e\u0442\u044b. \u0422\u0430\u043a\u043e\u0435 \u0443\u0447\u0435\u043d\u0438\u0435 \u043f\u0435\u0440\u0435\u0434\u0430\u043b\u043e\u0441\u044c \u043d\u0435 \u043f\u043e \u043f\u0435\u0440\u0432\u043e\u043d\u0430\u0447\u0430\u043b\u044c\u043d\u043e\u0439 \u043b\u0438\u043d\u0438\u0438 \u043f\u0440\u0435\u0435\u043c\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0441\u0442\u0438. \u042d\u0442\u043e \u043d\u0435 \u0437\u0430\u0432\u0435\u0449\u0430\u043d\u0438\u0435 \u0411\u0443\u0434\u0434\u044b, \u043a\u043e\u0442\u043e\u0440\u044b\u0439 \u0441\u043a\u0430\u0437\u0430\u043b, \u0447\u0442\u043e\u0431\u044b \u043c\u044b \u0440\u0430\u0437\u043c\u044b\u0448\u043b\u044f\u043b\u0438 \u0438 \u043f\u043e\u0437\u043d\u0430\u0432\u0430\u043b\u0438 \u041f\u0443\u0441\u0442\u043e\u0442\u0443. \u041f\u043e\u044d\u0442\u043e\u043c\u0443 \u043c\u0430\u0441\u0442\u0435\u0440 \u0426\u043e\u043d\u043a\u0430\u043f\u0430 \u043e\u0441\u043e\u0431\u0435\u043d\u043d\u043e \u043f\u043e\u0434\u0447\u0451\u0440\u043a\u0438\u0432\u0430\u0435\u0442, \u0447\u0442\u043e \u043d\u0435\u043b\u044c\u0437\u044f \u0442\u0430\u043a\u0438\u043c \u0441\u043f\u043e\u0441\u043e\u0431\u043e\u043c \u043f\u043e\u0441\u0442\u0438\u0433\u0430\u0442\u044c \u041f\u0443\u0441\u0442\u043e\u0442\u0443. \u042d\u0442\u043e \u0442\u043e, \u0447\u0442\u043e \u043c\u044b \u0434\u043e\u043b\u0436\u043d\u044b \u0437\u043d\u0430\u0442\u044c \u0438 \u043f\u043e\u043d\u0438\u043c\u0430\u0442\u044c. 13:20
\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. 8.
\n[2] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440. 8.
\n[3] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440. 8.
\n[4] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440. 8.<\/p>\n","protected":false},"excerpt":{"rendered":"

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