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00:00
\n\u5927\u5bb6\u597d\uff01\u5f88\u5f00\u5fc3\u53c8\u5230\u4e86\u6211\u4eec\u4e00\u8d77\u5b66\u4e60\u300a\u5e7f\u8bba\u300b\u7684\u65f6\u95f4\u3002\u5728\u5b66\u4e60\u4e4b\u524d\u60f3\u8ddf\u5927\u5bb6\u8bf4\uff1a\u6709\u4e00\u4e9b\u540c\u5b66\u8bf4\u4ed6\u6709\u5f88\u591a\u95ee\u9898\uff0c\u4f60\u4eec\u5148\u628a\u4f60\u4eec\u7684\u95ee\u9898\u90fd\u8bb0\u7740\uff0c\u56e0\u4e3a\u4f1a\u5b89\u6392\u6cd5\u5e08\u7ed9\u5927\u5bb6\u7b54\u7591\uff0c\u6240\u4ee5\u628a\u95ee\u9898\u5148\u5b58\u7740\uff0c\u522b\u5fd8\u4e86\uff0100:38
\n\u597d\uff01\u90a3\u6211\u4eec\u4eca\u5929\u7ee7\u7eed\u5b66\u3002\u8bf7\u5927\u5bb6\u7ffb\u5f00\u300a\u5e7f\u8bba\u300b\uff0c\u8fd8\u662f338\u9875\uff0c\u4eca\u5929\u662f\u5012\u6570\u7b2c2\u884c\u3002\u6211\u4eec\u7ee7\u7eed\u770b\u539f\u6587\uff1a00:51
\n\u89e3\u91ca\u201c\u6b63\u601d\u62e9\u3001\u6700\u6781\u601d\u62e9\u3001\u5468\u904d\u5bfb\u601d\u3001\u5468\u904d\u4f3a\u5bdf\u201d
\n\u5723\u65e0\u8457\u8bf4\uff1a\u201c\u6b63\u601d\u62e9\u8005\uff0c\u8c13\u601d\u62e9\u5c3d\u6240\u6709\u6027\uff1b\u6700\u6781\u601d\u62e9\uff0c\u8c13\u601d\u62e9\u5982\u6240\u6709\u6027\uff1b\u4ee5\u6709\u5206\u522b\u6167\u4f5c\u610f\u53d6\u8bf8\u76f8\u65f6\uff0c\u540d\u5468\u904d\u5bfb\u601d\uff1b\u771f\u5b9e\u89c2\u65f6\uff0c\u540d\u5468\u904d\u4f3a\u5bdf\u3002\u201d01:19
\n\u89e3\u91ca\u4e00\u4e0b\uff0c\u5c31\u662f\u5723\u65e0\u8457\u83e9\u8428\u8bf4\uff1a\u5176\u4e2d\u7684\u201c\u6b63\u601d\u62e9\u201d\uff0c\u662f\u6307\u601d\u62e9\u8fa8\u522b\u5c3d\u6240\u6709\u6027\uff1b\u5c3d\u6240\u6709\u6027\u5c31\u662f\u6307\u4e16\u4fd7\u8c1b\uff0c\u4e0d\u662f\u7a7a\u6027\u7684\u6cd5\uff0c\u4e0d\u662f\u7a7a\u6027\u7684\u6cd5\u3002\u201c\u6700\u6781\u601d\u62e9\u201d\uff0c\u662f\u6307\u601d\u62e9\u8fa8\u522b\u5982\u6240\u6709\u6027\uff1b\u5982\u6240\u6709\u6027\u5c31\u662f\u80dc\u4e49\u8c1b\u3001\u7a7a\u6027\u3002\u4ee5\u5177\u6709\u667a\u6167\u7684\u6709\u5206\u522b\u4f5c\u610f\u6267\u53d6\u76f8\u65f6\uff0c\u5c31\u662f\u201c\u5468\u904d\u5bfb\u601d\u201d\uff1b\u8fd9\u91cc\u7684\u201c\u6709\u5206\u522b\u201d\u7684\u201c\u5206\u522b\u201d\uff0c\u5728\u85cf\u6587\u91cc\u8ddf\u201c\u5bfb\u601d\u201d\u662f\u540c\u4e00\u4e2a\u8bcd\uff0c\u540c\u4e00\u4e2a\u8bcd\u53ef\u4ee5\u7ffb\u8bd1\u6210\u5206\u522b\uff0c\u4e5f\u53ef\u4ee5\u7ffb\u8bd1\u6210\u5bfb\u601d\u3002\u8fd9\u91cc\u8fb9\u662f\u5728\u89e3\u91ca\u5bfb\u601d\uff0c\u6240\u4ee5\u8fd9\u91cc\u8fb9\u7684\u5206\u522b\u4e0d\u80fd\u7406\u89e3\u4e3a\u5206\u522b\u5fc3\uff0c\u4e0d\u80fd\u7406\u89e3\u4e3a\u5206\u522b\u5fc3\uff0c\u800c\u662f\u7406\u89e3\u4e3a\u4ec0\u4e48\uff1f\u5bfb\u601d\u3002\u201c\u6709\u5206\u522b\u6167\u4f5c\u610f\u201d\uff0c\u5c31\u662f\u6307\u5177\u6709\u5bfb\u601d\u667a\u6167\u8fd9\u6837\u7684\u4e00\u4e2a\u4f5c\u610f\uff0c\u7528\u8fd9\u6837\u7684\u4f5c\u610f\u6267\u53d6\u76f8\u5c31\u662f\u201c\u5468\u904d\u5bfb\u601d\u201d\u3002\u771f\u5b9e\u89c2\u5bdf\u3001\u6b63\u786e\u5730\u5206\u522b\u65f6\uff0c\u5c31\u662f\u201c\u5468\u904d\u4f3a\u5bdf\u201d\u3002\u63a5\u7740\u5b97\u5927\u5e08\u53c8\u518d\u89e3\u91ca\uff0c\u8bf7\u770b\u539f\u6587\uff1a02:54
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\n\u201c\u7531\u662f\u601d\u62e9\u5982\u6240\u6709\u6027\u3001\u5c3d\u6240\u6709\u6027\uff0c\u7686\u6709\u5468\u904d\u5bfb\u601d\u53ca\u5468\u904d\u4f3a\u5bdf\u3002\u201d\u8bf4\u5728\u601d\u62e9\u5206\u8fa8\u5982\u6240\u6709\u6027\u4e0e\u5c3d\u6240\u6709\u6027\uff0c\u5404\u81ea\u90fd\u6709\u5468\u904d\u5bfb\u601d\u4e0e\u5468\u904d\u4f3a\u5bdf\u8fd9\u4e24\u79cd\u2500\u2500\u601d\u62e9\u5982\u6240\u6709\u6027\u5f53\u4e2d\uff0c\u5305\u542b\u4e86\u601d\u62e9\u5982\u6240\u6709\u6027\u7684\u5468\u904d\u5bfb\u601d\u4e0e\u5468\u904d\u4f3a\u5bdf\uff1b\u601d\u62e9\u5c3d\u6240\u6709\u6027\u5f53\u4e2d\uff0c\u4e5f\u5305\u542b\u4e86\u601d\u62e9\u5c3d\u6240\u6709\u6027\u7684\u5468\u904d\u5bfb\u601d\u4e0e\u5468\u904d\u4f3a\u5bdf\u3002\u518d\u770b\u8bf4\uff1a05:59
\n\u4f9d\u300a\u5b9d\u4e91\u7ecf\u300b\u3001\u300a\u7ecf\u5e84\u4e25\u8bba\u300b\u89e3\u91ca\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u7684\u5bc6\u610f
\n\u300a\u5b9d\u4e91\u7ecf\u300b\u8bf4\u4e49\u540c\u300a\u6df1\u5bc6\u300b\uff0c\u4ea6\u660e\u663e\u4e91\uff1a\u201c\u5962\u6469\u4ed6\u8005\uff0c\u8c13\u5fc3\u4e00\u5883\u6027\u3002\u6bd8\u94b5\u820d\u90a3\u8005\uff0c\u8c13\u6b63\u89c2\u5bdf\u3002\u201d06:15
\n\u300a\u5b9d\u4e91\u7ecf\u300b\u7684\u8bf4\u6cd5\u4e0e\u300a\u89e3\u6df1\u5bc6\u7ecf\u300b\u662f\u76f8\u987a\u7684\uff0c\u300a\u5b9d\u4e91\u7ecf\u300b\u4e2d\u4e5f\u660e\u786e\u5730\u63d0\u5230\uff1a\u5962\u6469\u4ed6\u662f\u6307\u5fc3\u4e00\u5883\u6027\u3002\u5fc3\u4e00\u5883\u6027\u662f\u4ec0\u4e48\uff1f\u5c31\u662f\u4e00\u5fc3\u4e13\u6ce8\u3002\u6bd7\u94b5\u820d\u90a3\u662f\u6307\u4ec0\u4e48\uff1f\u662f\u6b63\u786e\u5730\u89c2\u5bdf\u3002\u90a3\u4e48\u518d\u770b\uff1a06:39
\n\u6148\u5c0a\u4e8e\u300a\u5e84\u4e25\u7ecf\u8bba\u300b\u4ea6\u4e91\uff1a\u201c\u5e94\u77e5\u8bf8\u6cd5\u540d\uff0c\u603b\u96c6\u4e3a\u6b62\u9053\uff0c\u5e94\u77e5\u5999\u89c2\u9053\uff0c\u601d\u62e9\u8bf8\u6cd5\u4e49\u3002\u201d06:51
\n\u81f3\u5c0a\u6148\u6c0f\u4e5f\u5728\u300a\u7ecf\u5e84\u4e25\u8bba\u300b\u4e2d\uff0c\u4ed6\u8bf4\uff1a\u5e94\u5f53\u4e86\u77e5\u603b\u96c6\u8bf8\u6cd5\u7684\u540d\u79f0\uff0c\u5c31\u662f\u6b62\u7684\u9053\u3002\u8fd9\u91cc\u7684\u201c\u9053\u201d\uff0c\u5728\u300a\u56db\u5bb6\u5408\u6ce8\u300b\u91cc\u8fb9\u7684\u5df4\u6ce8\uff0c\u5df4\u68ad\u6cd5\u738b\u89e3\u91ca\u4e3a\u6240\u7f18\uff0c\u6b62\u7684\u9053\u5c31\u662f\u6b62\u7684\u6240\u7f18\u7684\u610f\u601d\uff0c\u6b62\u7684\u6240\u7f18\u7684\u610f\u601d\u3002\u90a3\u4e48\u4ec0\u4e48\u662f\u6b62\u7684\u6240\u7f18\u5462\uff1f\u5c31\u662f\u603b\u96c6\u3001\u7edf\u5408\u8bf8\u6cd5\u7684\u540d\u79f0\uff0c\u5c31\u662f\u6b62\u7684\u6240\u7f18\u3002\u90a3\u4e48\u6b62\u5b89\u4f4f\u5728\u6240\u7f18\u4e4b\u4e0a\uff0c\u662f\u4ee5\u7edf\u6444\u7684\u65b9\u5f0f\u800c\u5b89\u4f4f\uff0c\u6bd4\u5982\u8bf4\u5b89\u4f4f\u4e8e\u201c\u8bf8\u884c\u65e0\u5e38\u201d\uff0c\u4ece\u201c\u8bf8\u884c\u65e0\u5e38\u201d\u8fd9\u4e2a\u540d\u79f0\uff0c\u6ce8\u610f\uff01\u4ece\u201c\u8bf8\u884c\u65e0\u5e38\u201d\u8fd9\u4e2a\u540d\u79f0\u7edf\u6444\uff0c\u6700\u7ec8\u5185\u5fc3\u5c31\u53ea\u5b89\u4f4f\u4e8e\u65e0\u5e38\u4e4b\u4e0a\u3002\u8fd9\u5c31\u662f\u201c\u5e94\u77e5\u8bf8\u6cd5\u540d\uff0c\u603b\u96c6\u4e3a\u6b62\u9053\u201d\u7684\u610f\u601d\u300207:56
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\n\u53c8\u4e91\uff1a\u201c\u6b63\u4f4f\u4e3a\u6240\u4f9d\uff0c\u5fc3\u5b89\u4f4f\u4e8e\u5fc3\uff0c\u53ca\u5584\u62e9\u6cd5\u6545\uff0c\u662f\u5bc2\u6b62\u80dc\u89c2\u3002\u201d\u4f9d\u6b63\u5b9a\u4f4f\u5fc3\u8bf4\u540d\u4e3a\u6b62\uff0c\u5584\u62e9\u6cd5\u6167\u8bf4\u540d\u4e3a\u89c2\u3002\u524d\u7ecf\u5bc6\u610f\u4f5c\u662f\u89e3\u5df2\uff0c\u4ee4\u66f4\u4e0d\u80fd\u522b\u89e3\u7ecf\u4e49\u300209:22
\n\u300a\u7ecf\u5e84\u4e25\u8bba\u300b\u4e2d\u53c8\u8bf4\u4e86\uff1a\u4f9d\u9760\u6b63\u786e\u5b89\u4f4f\uff0c\u5fc3\u5b89\u4f4f\u4e8e\u5185\u5fc3\uff0c\u6ce8\u610f\uff01\u5fc3\u5b89\u4f4f\u4e8e\u5185\u5fc3\uff1b\u6b62\u606f\u5fc3\u5bf9\u5883\u7684\u6563\u4e71\uff0c\u5b89\u4f4f\u4e8e\u5185\u5fc3\uff0c\u4ee5\u53ca\u5584\u52a0\u8fa8\u522b\u6cd5\uff0c\u56e0\u6b64\u5373\u662f\u5bc2\u6b62\u4e0e\u80dc\u89c2\u3002\u63a5\u4e0b\u6765\uff0c\u5b97\u5927\u5e08\u89e3\u91ca\u8bf4\u4f9d\u9760\u6b63\u5b9a\uff0c\u4e5f\u5c31\u662f\u6b63\u786e\u7684\u4e09\u6469\u5730\u800c\u6b62\u4f4f\u5185\u5fc3\uff0c\u8fd9\u5c31\u662f\u5bc2\u6b62\u4e86\uff1b\u90a3\u4e48\u5584\u52a0\u8fa8\u522b\u8bf8\u6cd5\u7684\u667a\u6167\uff0c\u8fd9\u5c31\u662f\u6307\u80dc\u89c2\u3002\u8bf4\u7531\u4e8e\u6148\u6c0f\u3001\u81f3\u5c0a\u6148\u6c0f\u8fd9\u6837\u89e3\u91ca\u7ecf\u5178\u4e2d\u7684\u5982\u6b64\u5ba3\u8bf4\u7684\u5bc6\u610f\uff0c\u56e0\u6b64\u7ecf\u5178\u7684\u5185\u6db5\u5c31\u4e0d\u53ef\u4ee5\u518d\u5f15\u7533\u4e3a\u5176\u4ed6\u7684\u5185\u5bb9\u3002\u4e5f\u5c31\u662f\u5fc5\u987b\u8fd9\u6837\u89e3\u91ca\u7ecf\u5178\u7684\u5185\u6db5\uff0c\u4e0d\u80fd\u81ea\u5df1\u4f5c\u53e6\u5916\u7684\u89e3\u91ca\u300210:25
\n\u5728\u8fd9\u4e00\u5c0f\u6bb5\uff0c\u5b97\u5927\u5e08\u5f15\u9886\u6211\u4eec\u8981\u9075\u4ece\u4e8e\u81f3\u5c0a\u6148\u6c0f\u8fd9\u6837\u89e3\u91ca\u7ecf\u5178\u5982\u6b64\u5ba3\u8bf4\u7684\u5bc6\u610f\uff0c\u4e0d\u80fd\u60f3\u600e\u4e48\u89e3\u91ca\u5c31\u600e\u4e48\u89e3\u91ca\uff0c\u5c31\u662f\u89e3\u91ca\u7ecf\u5178\u4e00\u5b9a\u8981\u6709\u6e05\u51c0\u7684\u4f20\u627f\u3002\u90a3\u4e48\u80fd\u5b66\u5230\u6e05\u51c0\u7684\u4f20\u627f\u5bf9\u6559\u5178\u7684\u89e3\u91ca\uff0c\u4f55\u6b62\u662f\u4e09\u751f\u6709\u5e78\u554a\uff01\u6240\u4ee5\u5927\u5bb6\u4e00\u5b9a\u8981\u597d\u597d\u5730\u5b66\u4e0b\u53bb\u300211:05
\n\u300a\u83e9\u63d0\u9053\u6b21\u7b2c\u5e7f\u8bba\u300b\u539f\u6587\u6539\u8bd1\u53c2\u8003\u8868<\/p>\n
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\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n
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\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n
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\u53ca\u5584\u62e9\u6cd5\u6545\uff0c\u662f\u5bc2\u6b62\u80dc\u89c2<\/p>\n
\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n
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00:00Hello, everyone! I am very happy that it is time for us to study the Great Treatise together again. Before we go ahead with our study, I’d like to say: Some of you have said that you have a lot of questions. Please remember all your questions, because we will schedule time to have the Venerables answer them for you. So, please hold onto your questions, and don’t forget them! 00:38 Alright, today, we will continue our learning. Please open the Great Treatise, once again to volume 3, page 16, and today, to the last paragraph of the page. Let’s continue reading the text. 00:51 Differentiation, Full Differentiation, Thorough Examination, and Thorough Analysis The noble Asanga explains that: “differentiation” means distinguishing the diversity of conventional phenomena. “Full differentiation” means distinguishing their real [ultimate] nature; “thorough examination” is when conceptual attention possessed of wisdom apprehends a sign; “thorough analysis” means proper examination.Let me explain this a little. The noble Asanga Bodhisattva says that, here, “differentiation” refers to distinguishing and discerning the diversity of conventional phenomena. The diversity of phenomena refers to conventional truths, phenomena other than [some form of] emptiness\u2014other than emptiness.[2] “Full differentiation” refers to distinguishing and discerning the nature of reality. The nature of phenomena refers to ultimate truth\u2014emptiness.[3] When conceptual attention possessed of wisdom apprehends a sign or feature, this is called “thorough examination.” The Tibetan word for “conceptual” here is the same word as for “examination.” That same word can be translated as “conceptualization,” or as “investigation” or “examination.” This section here is to explain “examination,” so this word should not be interpreted as “conceptual consciousness.” It should not be understood this way. Rather, what does it mean here? It refers to “investigation,” or “examination.” Here, “conceptual attention possessed of wisdom” means attention which has the wisdom to examine something.[4] Using this kind of attention to capture signs, or features, of the object constitutes “thorough examination.” Truthfully examining something\u2014or proper examination\u2014is “thorough analysis.”[5] 02:48 Next, Master Tsong-kha-pa explains\u2014let us read the text:”Examination”[6] means rough examination; “analysis” means detailed analysis. The apprehension of a sign does not here refer to a conception of true existence, but rather distinguishing the exact particularities of an object. Accordingly, there is both examination and analysis of both the real nature and the diversity of phenomena.Just now, we read about “thorough examination” and “thorough analysis.” So then, what is “examination”? What is it? It means coarse thought, thinking about something in a rough manner, without discerning very carefully into the details\u2014This is “examination.” For example, it is like when you go to a place to look for something, and take a quick glance around to see if the object is there. You would not search the whole place inch-by-inch\u2014You would not do it this way. So, this is a coarse mental examination. And then, what is “analysis”? It refers to analyzing something in detail, observing and discerning something very carefully. Of “examination” and “analysis,” one is rough examination, and the other is detailed analysis. Between these two, the greatest difference is that when they discern their objects, one is rougher, whereas the other one is more detailed. 04:23 “The apprehension of a sign does not here refer to a conception of true existence, but rather distinguishing the exact particularities of an object.” Just now, Asanga Bodhisattva has said, “‘thorough examination’ is when conceptual attention possessed of wisdom apprehends a sign.” So, what does it mean to “apprehend a sign”? Does it mean grasping onto true existence, or in other words, a misconception of intrinsic reality? Master Tsong-kha-pa says that it “does not refer to a conception of true existence”\u2014not the conception of intrinsic reality. Many scriptures talk about the “apprehension [or grasping] of signs.” Sometimes, this means a misconception of intrinsic existence or reality, but Master Tsong-kha-pa says it does not mean that here. So, how should we understand it? It means distinguishing the particularities of an object\u2014distinguishing its various attributes and features. 05:18 Then, it says, “accordingly, there is both examination and analysis of both the real nature and the diversity of phenomena.” It says that, within the discernment of the real nature and diversity of phenomena, each one includes thorough examination and analysis\u2014both of these types. Discernment of the real nature of phenomena includes both the examination of it and the analysis of it. The discernment of the diversity of phenomena also includes both the examination of it and the analysis of it. 05:55 Words from the Cloud of Jewels Sutra and the Ornament of the Mahayana Sutras Now, let’s read the next part:In accord with the Sutra Unravelling the Intended Meaning, the Cloud of Jewels Sutra also clearly states:Serenity is one-pointed attention; insight is proper discernment.The words of the Cloud of Jewels Sutra are consistent with those of the Sutra Unravelling the Intended Meaning. The Cloud of Jewels Sutra also clearly says that serenity means one-pointed attention\u2026. What is one-pointed attention? It means having a single-minded focus. And what does insight mean? It is proper discernment. 06:36 And then, looking further on:Also, the venerable Maitreya says in the Ornament of the Mahayana Sutras:Know as the path of serenityCombining the names of phenomena;Understand the path of insightTo be the analysis of their meanings.In the Ornament of the Mahayana Sutras, Maitreya Bodhisattva also says: one should know that combining the names of phenomena is the path of serenity. Regarding the “path” here, from Master Ba-so’s words in the Four Interwoven Annotations, he explains it as “object of meditation.” The “path of serenity” means its object of meditation\u2014for serenity, its object of meditation. So, what makes an object of meditation for serenity? It is\u2014the collection and combination of the names of phenomena. This makes an object for serenity. When serenity focuses on something, it does so by collecting things together. For example\u2014if we are meditating that all composite things are impermanent, then based on the name, or expression,[7] “all composite things are impermanent”\u2014Note this!\u2014we use “all composite things are impermanent” to collect things. In the end, the mind just settles on the impermanent[8] alone. This is what is meant by “Know as the path of serenity combining the names of phenomena.”[9] 07:56 And then, “Understand the path of insight to be the analysis of their meanings.” This says that we should understand the path of insight\u2026. Here, “path” also refers to “object of meditation”\u2014the “path of insight” means the “object of meditation for insight.” So, what makes an object of meditation for insight? It is the extensive examination and discernment of various subjects and meanings. When serenity stabilizes on an object, it does so in a collective, encompassing manner; when insight stabilizes on an object, it does so in a discerning, analytical manner. It is easier for us to understand what happens when we settle our mind in the manner of serenity, but when it comes to insight\u2014stabilizing in discernment\u2014how does it work? We can continue learning to find out. 08:53 Let us read the next part. It says,And:Based on a genuine stability,Through directing your attention to your mindAnd through differentiating phenomena,There is meditative serenity and insight.This states that stabilization of your mind on the basis of genuine concentration is serenity and the wisdom that differentiates phenomena is insight. Since this provides such an explanation for what those sutras say, it is inappropriate to construe those sutra passages in some other sense.The Ornament of the Mahayana Sutras also says that, with proper focus as a basis, one directs one’s attention into the mind. Note this: The mind is stabilized\u2014focused in the mind.[10] Calming the mind’s distraction to external objects and focusing within the mind, as well as good discernment of phenomena\u2014these constitute serenity and insight, calm abiding and special insight. To this, Master Tsong-kha-pa explains that “on the basis of genuine concentration,” which is proper meditative concentration, when one stabilizes the mind, this is serenity. And then, the wisdom to skillfully discern phenomena\u2014this refers to insight. He says that since Maitreya Bodhisattva\u2014most respected Maitreya\u2014has explained the sutras’ intended meaning in this way, one should therefore not interpret the sutras as saying anything apart from this. This means\u2014we must explain the sutras in just this way, and should not explain it in some other way of our own.\u00a0 10:25 In this short segment, Master Tsong-kha-pa gives us guidance that we should follow the respected Maitreya Bodhisattva in how he explains the true intent of the scriptural words, and we ought not to simply explain the sutras however we want. Scriptural explanations must come through authentic lineages. So, as we are able to learn scriptural explanations from authentic lineages, how more-than-deeply blessed we are![11] So, everyone, let us all continue to strive well in our learning. 11:05 Reference: The Great Treatise Passage Studied Original English text (Snow Lion text, Vol. III, pp. 16-17) English textin this transcript Tibetan text,w\/ rough lit. interpretation Chinese text,w\/ rough lit. interpretation ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ In that sutra passage, [1] The noble Asanga explains that [2]: (Related note: #1) \u0f0d\u0f51\u0f7a\u0f0b\u0f63\u0f0b [1] To that, \u8056\u7121\u8457\u8aaa\uff1a[2] Noble Asanga says, \u00a0(1) “differentiation” means distinguishing the diversity of conventional phenomena; (numbers in parentheses were added to facilitate reading) \u00a0(1) “differentiation” means distinguishing the diversity of conventional phenomena; \u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f53\u0f72\u0f0b\u0f47\u0f72\u0f0b\u0f66\u0f99\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f7c\u0f0d \u0f0d “discernment” means discerning the varieties. \u300c\u6b63\u601d\u64c7\u8005\uff0c\u8b02\u601d\u64c7\u76e1\u6240\u6709\u6027\uff1b “To ‘discern correctly’ means to discern the exhaustive existent natures; (2) “full differentiation” means distinguishing their real [ultimate] nature. (2) “full differentiation” means distinguishing their real [ultimate] nature; \u0f62\u0f56\u0f0b\u0f4f\u0f74\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f53\u0f72\u0f0b\u0f47\u0f72\u0f0b\u0f63\u0f9f\u0f0b\u0f56\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f7c\u0f0d “utmost discernment” refers to discerning the true nature. \u6700\u6975\u601d\u64c7\uff0c\u8b02\u601d\u64c7\u5982\u6240\u6709\u6027\uff1b to discern to the utmost’ means to discern the truthful existent nature. The noble Asanga explains that [2] \u00a0 \u00a0 \u00a0 \u00a0(3) “thorough examination” is when conceptual attention possessed of wisdom apprehends a sign; \u00a0 (3) “thorough examination” is when conceptual attention possessed of wisdom apprehends a sign; (Related section:2’48”-paragraph;”conceptual”: note #4) \u0f0d\u0f64\u0f7a\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f51\u0f44\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f56\u0f45\u0f66\u0f0b\u0f54\u0f66\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f58\u0f62\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f5a\u0f7a\u0f0b\u0f53\u0f72\u0f0b\u0f61\u0f7c\u0f44\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0c\u0f0d When attention with wisdom and with examination apprehends a sign, it is “through examination,” and \u4ee5\u6709\u5206\u5225\u6167\u4f5c\u610f\u53d6\u8af8\u76f8\u6642\uff0c\u540d\u5468\u904d\u5c0b\u601d\uff1b when using attention which has wisdom for differentiation to apprehend features, it is called ‘comprehensive investigation;’ (4) “thorough analysis” means proper examination. (4) “thorough analysis” means proper examination. \u0f61\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f54\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f5a\u0f7a\u0f0b\u0f53\u0f72\u0f0b\u0f61\u0f7c\u0f44\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f54 when correctly examining, it is “thorough analysis” \u771f\u5be6\u89c0\u6642\uff0c\u540d\u5468\u904d\u4f3a\u5bdf\u3002\u300d when truthfully observing, it is called ‘comprehensive analysis.'” \u00a0 \u00a0 \u0f0b\u0f0b\u0f0b\u0f62\u0f0b\u0f60\u0f55\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f50\u0f7c\u0f42\u0f66\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f51\u0f7a\u0f0d [2] \u2014such is said by noble Asanga, as \u00a0 ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ “Examination” means rough examination; \u00a0 \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f53\u0f72\u0f0b\u0f62\u0fa9\u0f72\u0f44\u0f0b\u0f56\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f63\u0f0d “examination” means rough examination, \u5c0b\u8b02\u7c97\u601d\uff0c Investigation means coarse thought, “analysis” means detailed analysis. \u00a0 \u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f53\u0f72\u0f0b\u0f5e\u0f72\u0f56\u0f0b\u0f54\u0f62\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f60\u0f7c\u0f0d and “analysis” means detailed analysis. \u4f3a\u8b02\u7d30\u5bdf\u3002 and analysis means detailed observation. The apprehension of a sign does not here refer to a conception of true existence, \u00a0 \u0f0d\u0f58\u0f5a\u0f53\u0f0b\u0f58\u0f62\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f0b\u0f53\u0f72\u0f0d\u0f56\u0f51\u0f7a\u0f53\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f58\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b “Apprehending a sign” is not apprehending the self, but \u53d6\u8af8\u76f8\u8005\uff0c\u975e\u662f\u5be6\u57f7\uff0c To “take up attributes” is not a grasping of reality, but rather distinguishing the exact particulars of an object. \u00a0 \u0f61\u0f74\u0f63\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f66\u0fa4\u0f74\u0f0b\u0f62\u0f72\u0f66\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f7c\u0f0d discerning the particulars of the object. \u00a0 \u662f\u5206\u8fa8\u5883\u76f8\u3002 but distinguishing the object’s attributes. Accordingly, there is both examination and analysis of both the real nature and the diversity of phenomena. \u00a0 \u0f0d\u0f51\u0f7a\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f53\u0f0b\u0f47\u0f72\u0f0b\u0f63\u0f9f\u0f0b\u0f47\u0f72\u0f0b\u0f66\u0f99\u0f7a\u0f51\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f62\u0f7a\u0f0b\u0f62\u0f7a\u0f0b\u0f63\u0f0b\u0f61\u0f7c\u0f44\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b\u0f61\u0f7c\u0f51\u0f0b\u0f51\u0f7c\u0f0d As that is so, in discerning true nature and varieties each, there are both thorough examination and thorough analysis. \u7531\u662f\u601d\u64c7\u5982\u6240\u6709\u6027\u3001\u76e1\u6240\u6709\u6027\uff0c\u7686\u6709\u5468\u904d\u5c0b\u601d\u53ca\u5468\u904d\u4f3a\u5bdf\u3002 As such, discerning the truthful existent nature and the exhaustive existent nature each includes comprehensive investigation and comprehensive analysis. ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ In accord with the Sutra Unravelling the Intended Meaning, the Cloud of Jewels Sutra also clearly states [3] : \u00a0 \u00a0 \u0f0d\u0f51\u0f42\u0f7c\u0f44\u0f66\u0f0b\u0f60\u0f42\u0fb2\u0f7a\u0f63\u0f0b\u0f51\u0f44\u0f0b\u0f58\u0f50\u0f74\u0f53\u0f0b\u0f54\u0f62\u0f0d \u0f60\u0f55\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f40\u0f7c\u0f53\u0f0b\u0f58\u0f46\u0f7c\u0f42\u0f0b\u0f66\u0fa4\u0fb2\u0f72\u0f53\u0f0b\u0f63\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b\u0f0d In accord with the Sutra Unravelling the Intended Meaning, from the Cloud of Jewels Sutra, \u00a0 \u300a\u5bf6\u96f2\u7d93\u300b\u8aaa\u7fa9\u540c\u300a\u6df1\u5bc6\u300b\uff0c\u4ea6\u660e\u986f\u4e91 [3]\uff1a The Cloud of Jewels Sutra speaks with the same meaning as the Sutra Unravelling the Intended Meaning. It also clearly says: Serenity is one-pointed attention; \u00a0 \u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f53\u0f72\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f62\u0fa9\u0f7a\u0f0b\u0f42\u0f45\u0f72\u0f42\u0f0b\u0f54\u0f60\u0f7c\u0f0d “Serenity is one-pointed mind; \u300c\u5962\u6469\u4ed6\u8005\uff0c\u8b02\u5fc3\u4e00\u5883\u6027\u3002 Samatha\u2014is one-pointedness of mind. insight is proper discernment. \u00a0 \u0f0d\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f53\u0f72\u0f0b\u0f61\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f54\u0f62\u0f0b\u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f60\u0f7c\u0f0d Insight is genuine discernment” \u6bd8\u7f3d\u820d\u90a3\u8005\uff0c\u8b02\u6b63\u89c0\u5bdf\u3002\u300d Vipasyana\u2014is correct observation. \u00a0 \u00a0 \u0f0d\u0f5e\u0f7a\u0f66\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f56\u0f62\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b\u0f66\u0f7c\u0f0d [3] is also clearly said [3]. \u00a0 ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ Also, the venerable Maitreya says[4] in the Ornament of the Mahayana Sutras: \u00a0 \u0f0d\u0f62\u0f97\u0f7a\u0f0b\u0f56\u0f59\u0f74\u0f53\u0f0b\u0f56\u0fb1\u0f58\u0f66\u0f0b\u0f54\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b\u0f58\u0f51\u0f7c\u0f0b\u0f66\u0fa1\u0f7a\u0f60\u0f72\u0f0b\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f63\u0f66\u0f0d By the venerated Maitreya also, from the Ornament of the Mahayana Sutras, \u6148\u5c0a\u65bc\u300a\u838a\u56b4\u7d93\u8ad6\u300b\u4ea6\u4e91[4]\uff1a Maitreya, in the Ornament of the Mahayana Sutras, also says, Know as the path of serenity Abbreviating the names of a phenomenon; Know as the path of serenity Combining the names of phenomena; (Related section:7’56”-paragraph;”combining”: note #9) \u0f46\u0f7c\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f58\u0f72\u0f44\u0f0b\u0f53\u0f72\u0f0b\u0f56\u0f66\u0fa1\u0f7c\u0f58\u0f66\u0f0b\u0f54\u0f60\u0f44\u0f0b\u0f60\u0f51\u0f72\u0f0d \u0f0d\u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f63\u0f58\u0f0b\u0f51\u0f74\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0fb1\u0f0d “Combining the names of dharmas, this\u2014 Know it as the path of serenity; \u300c\u61c9\u77e5\u8af8\u6cd5\u540d\uff0c\u7e3d\u96c6\u70ba\u6b62\u9053\uff0c “One should know, the names of dharmas, To collect them together is serenity’s path; \u00a0 Understand the path of insight To be the analysis of its meanings. Understand the path of insight To be the analysis of their meanings. \u0f0d\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f63\u0f58\u0f0b\u0f53\u0f72\u0f0b\u0f51\u0f7a\u0f0b\u0f51\u0f7c\u0f53\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0d \u0f0d\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0fb1\u0f0d The path of insight\u2014know it as Analysis of their meanings” \u61c9\u77e5\u5999\u89c0\u9053\uff0c\u601d\u64c7\u8af8\u6cd5\u7fa9\u3002\u300d One should know the path of wondrous insight as contemplating\u00a0 [or distinguishing] various dharma’s meanings.” \u00a0 \u00a0 \u0f5e\u0f7a\u0f66\u0f0b [5] \u2014this\u2014 (This Tibetan syllable “zhes” is often used to mark the end of a quotation, as well as to refer back to a quotation)] \u00a0 ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ And, \u00a0 \u0f51\u0f44\u0f0c\u0f0d and \u53c8\u4e91[4]\uff1a It also says Based on a genuine stability, \u00a0 \u0f61\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f0b\u0f63\u0f0b\u0f56\u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f53\u0f66\u0f0d “Based on genuine abiding, \u300c\u6b63\u4f4f\u70ba\u6240\u4f9d\uff0c “Genuine abiding as a basis, Through directing your attention to your mind \u00a0 \u0f0d\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f63\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f53\u0f72\u0f0b\u0f60\u0f47\u0f7c\u0f42\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0b\u0f51\u0f44\u0f0c\u0f0d Having the mind posited within the mind, through this and \u5fc3\u5b89\u4f4f\u65bc\u5fc3\uff0cmind resting in the mind, And through differentiating phenomena, \u00a0 \u0f0d\u0f46\u0f7c\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0d through utmost discernment of dharmas, \u53ca\u5584\u64c7\u6cd5\u6545\uff0cand well distinguishing the dharmas\u2014by these, There is meditative serenity and insight. \u00a0 \u0f0d\u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f53\u0f72\u0f0b\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f61\u0f72\u0f53\u0f0d It is serenity and insight” \u662f\u5bc2\u6b62\u52dd\u89c0\u3002\u300d it is serenity and insight.” \u00a0 \u00a0 \u0f0d\u0f5e\u0f7a\u0f66\u0f0b[6] \u00a0 ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ This [5, 6] states [4] that [7] \u00a0 are said [4], such that [7] \u00a0 stabilization of your mind on the basis of genuine concentration is serenity \u00a0 \u0f61\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f63\u0f0b\u0f56\u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f53\u0f66\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f60\u0f47\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f51\u0f44\u0f0c\u0f0d mental placement based on correct concentration is serenity, and \u00a0 \u4f9d\u6b63\u5b9a\u4f4f\u5fc3\u8aaa[4]\u540d\u70ba\u6b62\uff0c Settling the mind based on correct concentration is said to [4] be called serenity; and the wisdom that differentiates phenomena is insight. \u00a0 \u0f46\u0f7c\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f4f\u0f74\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f63\u0f0b\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b wisdom to utmostly discern dharmas is insight. \u5584\u64c7\u6cd5\u6167\u8aaa[4]\u540d\u70ba\u89c0\u3002 wisdom to well discern the dharmas is said to [4] be called insight. \u00a0 \u00a0 \u0f51\u0f74\u0f0b[7]\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b[4]\u0f4f\u0f7a\u0f0d With this, \u00a0 ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ Since this comments to the same effect on what those sutras say, Since this provides such an explanation for what those sutras say, (Related section: 10’25”-paragraph) \u0f58\u0f51\u0f7c\u0f0b\u0f53\u0f66\u0f0b\u0f51\u0f7a\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0f42\u0f7c\u0f44\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f7a\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f51\u0f74\u0f0b\u0f56\u0f40\u0fb2\u0f63\u0f0b\u0f56\u0f66\u0f0b because it explains like that the intent of what is said like that in scripture, \u524d\u7d93\u5bc6\u610f\u4f5c\u662f\u89e3\u5df2\uff0c After giving such explanation for the earlier sutras’ intent, it is inappropriate to construe those sutra passages in some other sense. \u00a0 \u0f58\u0f51\u0f7c\u0f0b\u0f66\u0fa1\u0f7a\u0f60\u0f72\u0f0b\u0f51\u0f7c\u0f53\u0f0b\u0f42\u0f5e\u0f53\u0f0b\u0f51\u0f74\u0f0b\u0f51\u0fb2\u0f44\u0f0b\u0f51\u0f74\u0f0b\u0f58\u0f72\u0f0b\u0f62\u0f74\u0f44\u0f0b\u0f56\u0f62\u0f0b\u0f58\u0f5b\u0f51\u0f0b\u0f51\u0f7c\u0f0d it renders the scriptural meaning unable to be stated otherwise. \u4ee4\u66f4\u4e0d\u80fd\u5225\u89e3\u7d93\u7fa9\u3002 it makes one unable to make other interpretations of the scriptural meaning. [1] The beginning words of this passage are written differently from those in the original English text of the Great Treatise. In case this makes the passage difficult to locate in the book, the passage begins from the last paragraph of page 16. Here, there are four statements respectively about four types of insight. The English and Chinese texts placed different explicit indicators regarding which of them were made by Asanga Bodhisattva. As a comparison, here, the English text of the Great Treatise says:In that sutra passage, [1] “differentiation” means distinguishing the diversity of conventional phenomena; [2] “full differentiation” means distinguishing their real [ultimate] nature. The noble Asanga explains that [3] “thorough examination” is when conceptual attention possessed of wisdom apprehends a sign; [4] “thorough analysis” means proper examination.The Chinese text, when similarly rendered and labelled, says:The noble Asanga explains that \u00a0[1] “differentiation” means distinguishing the diversity of conventional phenomena; [2] “full differentiation” means distinguishing their real [ultimate] nature; [3] “thorough examination” is when conceptual attention possessed of wisdom apprehends a sign; [4] “thorough analysis” means proper examination.The English and Chinese texts do not necessarily disagree about which statements were made by Asanga Bodhisattva; however, in the English text, only the latter two statements are explicitly indicated as so, whereas in the Chinese text, all four statements are. This difference is due to the structure of the Tibetan text. When rendered into English (not literally) to highlight the relevant structural feature, it says:For that, [1] “differentiation” means distinguishing the diversity of conventional phenomena. [2] “Full differentiation” means distinguishing their real [ultimate] nature. [3] “Thorough examination” is when attention possessed of wisdom for differentiation apprehends a sign, and [4] “thorough analysis” means proper examination\u2014This is said by the noble Asanga, as […]From the structure of the Tibetan text, both interpretations can be reasonably made. Regarding what Asanga Bodhisattva actually said, all four statements are found in his Level of Yogic Deeds (Yoga-cary\u0101-bh\u016bmi). Interpreted somewhat literally and using some of the terms in the English translation of the Great Treatise, it says:What are the four types of insight? For this: bhikshus, on a basis of serenity of the mind within, differentiate, fully differentiate, thoroughly examine, and thoroughly analyze dharmas. For that: What is to “differentiate”? Regarding objects of meditation for purifying behaviour, objects of meditation for expertise, or objects of meditation for purifying afflictions, one distinguishes the diversity of conventional phenomena. For the real nature, it is “full differentiation.” When conceptual attention possessed of wisdom apprehends a sign, it is “thorough examination.” When properly examining, it is thorough “analysis.”The three types of objects of meditation mentioned near the beginning of this passage are discussed in later parts of the Great Treatise (vol. III, p. 35) Neither the English nor the Chinese translation states any incorrect attribution. The attribution in the Chinese text is more comprehensive. Meanwhile, one may consider both ways as to which rendition is more literal. Here, the text is rendered according to the Chinese translation, which the teaching follows. [2] The literal Chinese wording for “phenomena other than [some form of] emptiness” is “phenomena which are not emptiness.” These expressions should not be interpreted as saying that conventional phenomena are without the nature of emptiness (i.e., as saying that conventional phenomena are not empty of intrinsic nature). Rather, the intended meaning is that when we take a conventional phenomenon as an object of analytical meditation, we would be examining the phenomenon itself, but would not be directly examining emptiness in any way. In this sense, we would be examining “something that is not emptiness,” or “something other than emptiness.” In a collective sense, it can be said that there is only one truth of emptiness, but there can be different instances of “emptiness” when it is examined in different phenomena (i.e. the “emptiness of a table” is an instance of emptiness which is separate from the “emptiness of a chair,” and so on). Also, “emptiness” is divided into different types. Many Buddhist texts, such as the Great Prajnaparamita Sutra, often mention “16 types of emptiness.” Here, “other than [some form of] emptiness” means other than the general emptiness as well as any of its types or instances. For example, the “emptiness of a table” does not belong in the category of conventional phenomena, because it is some form of emptiness. [3] In the Tibetan expression for “full differentiation,” (\u0f62\u0f56\u0f0b\u0f4f\u0f74\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b; rab tu rnam par ‘byed pa) the word which corresponds with “full” (\u0f62\u0f56\u0f0b\u0f4f\u0f74\u0f0b; rab tu) can also have meanings like “utmost,” “highest,” “intense,” “extreme,” or “best.” (Monlam Tibetan-English Dictionary) .In the Chinese expression, the corresponding word (\u6700\u6975; zui4 ji2) has meanings like “most extreme” and “utmost.” [4] The Tibetan word discussed here (\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b; rtok pa) can be used to technically denote either “conceptual consciousness,” or “examination” (the latter can refer to a mental factor which is also often known as “investigation”). In the Tibetan text, this word is placed in a phrase (\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f56\u0f45\u0f66; rtok pa dang bcas) to describe the attention which is involved in thorough examination. From the literal reading alone, because of this word, the phrase may either mean “having conceptuality” in the sense of being a conceptual consciousness, or “having examination” (i.e. “having investigation”). According to Geshe Yig-nyen, here, the word’s intended meaning is the latter: to indicate that this attention contains an “examination” mental factor, in that the mind examines or investigates the object while attending to it, so the “conceptual attention” here can be interpreted as an “investigative attention.” In this sense, the sentence may be read literally as “when wisdom-possessing attention, having examination, apprehends signs, it is ‘thorough examination'” (\u0f64\u0f7a\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f51\u0f44\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f41\u0fb1\u0f7a\u0f51\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f56\u0f45\u0f66\u0f0b\u0f54\u0f66\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f58\u0f62\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f5b\u0f7a\u0f0b\u0f53\u0f72\u0f0b\u0f61\u0f7c\u0f44\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b; shes rab dang ldan ba\u2019i yid byed rtog pa dang bcas bas mtshan mar \u2018dzin ba\u2019i tshe ni yongs su rtog pa). The teaching comments on this word by quoting its Chinese translation (\u5206\u5225; fen1 bie2), which often means “conceptual” or “conceptualization” in the sense of a “conceptual consciousness.” This word can also be used to refer to the mental activities associated with insight, such as “differentiation,” “examination”, and so on. However, it is not a technical term for the examination or investigation mental factor. In common usage, this word literally means “differentiating” or “distinguishing.” In this passage of the Great Treatise, all instances of the word “examination” are translated from the same Tibetan word (\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54; rtok pa, as discussed above), even including when “examination” appears in the description of “analysis.” With respect to “examination” or “investigation” in general: “Investigation” (Tib: \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54; rtok pa) and “analysis” (Tib: \u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54; dpyod pa) can respectively refer to two mental factors which are often mentioned and studied together; or, they can refer to the two mental activities (i.e., investigating and analyzing) for which those mental factors are responsible. “Investigation” is also called “examination” or “thought.” There are also other ways of referring to “investigation” and “analysis,” and sometimes the same English words (including both “investigation” and “examination”) can be found referring to one or the other, depending on the context. Regarding what investigation (or examination) and analysis are and how these two differ, this topic is further explained later in this teaching. More information can be found from sources such as the Explanations of the Five Aggregates by Vasubandhu Bodhisattva (Tib. title \u0f55\u0f74\u0f44\u0f0b\u0f54\u0f7c\u0f0b\u0f63\u0f94\u0f60\u0f72\u0f0b\u0f62\u0f56\u0f0b\u0f4f\u0f74\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54; phung po lnga’i rab tu byed pa), or the Presentation of Minds and Mental Factors by the erudite scholar Bal-mang II Kon-chog Gyal-tshan (Full title:\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f56\u0fb1\u0f74\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f56\u0f5e\u0f42\u0f0b\u0f45\u0f74\u0f44\u0f0b\u0f5f\u0f51\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f54\u0f0b\u0f62\u0f44\u0f0b\u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f58\u0f7a\u0f0b\u0f63\u0f7c\u0f44\u0f0b; sems dang sems byung ki rman bzhag cung zad bshad pa rang rgyud gsal ba’i me long; lit.: M\u0f72irror to Clarify One’s Own Continuum\u2014Explaining a Little the Presentation of Minds and Mental Factors). [5] In the Tibetan expression for “proper examination” (\u0f61\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f54\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54; yang dag par rtok pa), the part which corresponds with “proper” (\u0f61\u0f44\u0f0b\u0f51\u0f42; yang dag) is a word whose meanings can include “proper,” “authentic,” “pure,” “actual,” “sublime,” “complete,” among some others. In the Chinese text, the expression for “proper examination” (\u771f\u5be6\u89c0; zhen1 shi2 guan1) is similar to “truthfully observing” or “genuinely observing.” [6] The standard Chinese term for “investigation” (or here, “examination”\u2014Ch: \u5c0b\u601d; xun2 si1) is a word which colloquially means “thought” or “to think.” In this line of the Chinese text, as well as in some later places in the teaching, only the first of the two characters (\u5c0b; xun2) is said explicitly. This is a usual shorthand way to refer to this mental factor in Chinese. This Chinese character literally means “seeking,” “finding out,” “looking for,” and the like. An analogy is given later in the paragraph to illustrate the meaning of “examination,” and that analogy can be understood in relation to the literal meaning of this Chinese character. In a literal sense, the Chinese sentence for “‘Examination’ means rough examination” can be interpreted as “[The act of] ‘Finding’ means coarse thought” (\u5c0b\u8b02\u7c97\u601d; xun2 wei2 cu1 si1). There are three direct references back to this word in the immediately following paragraph (identifiable as the word “examination” in quotation marks). These instances are also expressed in shorthand form in Chinese and can be literally interpreted in a similar fashion. For the sentence corresponding to “‘Examination’ means rough examination” in the Tibetan text, the same word for “examination” (\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b; rtok pa) appears twice, as it does in the English text. [7] Regarding “name” and “expression:” The Tibetan word which is translated in the treatise as “name” (\u0f58\u0f72\u0f44; ming) is understood rather broadly. Its meaning can encompass “name,” “term,” “expression,” and the like. Here, the meaning of the line is similar to “Combining the verbal labels or expressions we use to refer to phenomena.” In Tibetan dialectics, all words and verbal expressions are considered “names” of the things that they directly denote. For example, just as the word “table” is the name of the actual phenomenon of table, the expression “all composite things are impermanent” is the name of the actual phenomenon that all composite things are impermanent. In this sense, literally everything conceivable (even if non-existent) has a name, and this name is precisely the linguistic expression which we use to refer to it, no matter how long or short the expression is, or what form it takes. The Chinese word for “name” (\u540d; ming2) is similar to its Tibetan counterpart in the technical sense. It also happens to be pronounced almost the same as well. [8] The example given in the paragraph to explain the meaning of the line “combining the names of phenomena” comes directly from the Four Interwoven Annotations. At the end of the stanza quoted from the Ornament of the Mahayana Sutras, Master gives writes the following annotation to explain what Maitreya Bodhisattva means:For that [content above], it is stated that the meaning of “collecting phenomena in terms of names” is: when stabilizing upon any object of meditation for serenity, it must be stabilized upon in a collective manner. By that, for example, after collecting through the name [or expression] “all compositional things are impermanent,” in the end, the mind simply stabilizes on “impermanent” alone. (Tibetan text from the Four Interwoven Annotations, Go-Mang Library print, 1985, 2nd half, pp. 7-8)Regarding the meaning of\u00a0 “name [or expression]” in this excerpt, please refer to note #7 above. That “all composite things are impermanent” is one of the “four seals of dharma,” taken here as an example of what one may use as an object of meditation. Its Tibetan and Chinese expressions (Tib: \u0f60\u0f51\u0f74\u0f66\u0f0b\u0f56\u0fb1\u0f66\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f58\u0f72\u0f0b\u0f62\u0f9f\u0f42; ‘dus byas thams ced mi rtag; Ch: \u8af8\u884c\u7121\u5e38; zhu1 xing2 wu2 chang2) can be understood in a few different ways, including mainly “all composition things are impermanent,” “all composite things being impermanent,” and “impermanence of all composite things.” All these interpretations are directly expressed through a single expression in Tibetan and Chinese respectively. Tibetan and Chinese also do not differentiate between the noun “impermanence” and the adjective “impermanent.” A single word is used to express both of these in each of these languages (Tib: \u0f58\u0f72\u0f0b\u0f62\u0f9f\u0f42\u0f0b\u0f54; mi rtag pa; Ch: \u7121\u5e38; wu2 chang2). That same word can also refer to “that which is impermanent,” similar to “the impermanent” in English. With this, in Tibetan and Chinese, the longer expression that one begins with (which is herein written as “all composite things are impermanent” in English) literally looks like “all composite things impermanent” or “all composite things\u2019 impermanence.” In the end, the first part of the expression\u2014”all composite things(\u2019)”\u2014is left out of the expression, and what remains\u2014just “impermanent” or “impermanence” alone\u2014is retained in the mind as the object of focus. Aside from this, there is no extra addition or subtraction of any word in the expression. [9] In the lines from the Ornament of the Mahayana Sutras explained in this section, the word which is written here as “combining” appears originally as “abbreviating” in the English translation of the Great Treatise. For the corresponding Tibetan word (\u0f56\u0f66\u0fa1\u0f7c\u0f58\u0f66\u0f0b\u0f54\u0f0b; bsdoms pa), its meanings include “combining,” “bringing together,” “summing up,” or “unifying.” Master Ba-so also has an in-line annotation for this word in the Four interwoven Annotations. Right after this word, he writes an annotation with a word (\u0f56\u0f66\u0fa1\u0f74\u0f66\u0f0b\u0f54; bsdus pa) which can mean “collecting,” “gathering,” or “abbreviating,” and the like. For this annotation, there is a discrepancy between different versions of the Tibetan text of the Four Interwoven Annotations. By the Gomang Monastery version, when the original line is read together with Master Ba-so\u2019s annotation (\u0f46\u0f7c\u0f66\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f58\u0f72\u0f44\u0f0b\u0f53\u0f72\u0f0b\u0f56\u0f66\u0fa1\u0f7c\u0f58\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f56\u0f66\u0fa1\u0f74\u0f66\u0f0b\u0f54\u0f0b\u0f60\u0f58\u0f0b\u0f60\u0f51\u0f72; chos rnams kyi ming ni bsdoms ba\u2019i bsdus ba \u2019ang \u2019di, where the bolded words are words from the Great Treatise, regular font indicates Master Ba-so\u2019s annotations, and the discrepancy is underlined), it may be roughly interpreted as akin to “collective conjoining of the names of phenomena,” or “collected abbreviation of the names of phenomena.” By the Labrang Monastery version, (\u0f46\u0f7c\u0f66\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f58\u0f72\u0f44\u0f0b\u0f53\u0f72\u0f0b\u0f56\u0f66\u0fa1\u0f7c\u0f58\u0f66\u0f0b\u0f54\u0f60\u0f58\u0f0b\u0f56\u0f66\u0fa1\u0f74\u0f66\u0f0b\u0f54\u0f0b\u0f60\u0f58\u0f0b\u0f60\u0f51\u0f72; chos rnams kyi ming ni bsdoms ba\u2019am bsdus ba \u2019ang \u2019di; in the same notation as above) it may be interpreted as “combining or collecting the names of phenomena,” or “combining or abridging the names of phenomena.” In this translation, the word mentioned above from the line of the Ornament of the Mahayana Sutras (\u0f56\u0f66\u0fa1\u0f7c\u0f58\u0f66\u0f0b\u0f54\u0f0b; bsdoms pa) is written as “combining” based on how the lines are explained in this teaching, and as a literal rendition for the reader\u2019s reference. In the Chinese translation of the treatise, the corresponding word (\u7e3d\u96c6; zong3 ji2) means “to gather all together,” or “to join all together,” or possibly to “unify.” In the Chinese teaching, this word is also paraphrased as other words which can mean to “summarize,” “bring together,” “encompass,” or to “generalize” (\u7d71\u5408; tong3 he2 ;\u7d71\u651d; tong3 she4; \u7e3d\u651d; zong3 she4). Some of these paraphrasses may also be understood as referring to the word in Master Ba-so\u2019s annotation mentioned above. In the Chinese translation of the Four Interwoven Annotations, Master Ba-so\u2019s word of annotation is generally translated as “encompass” or “sum up” in the various cases of its appearance around this citation (In the classical Chinese translation: \u651d she4; \u7e3d\u651d zong3 she4; \u6536\u651d shou1 she4; in the prose rendition: \u542b\u651d han2 she4; \u7d71\u651d tong3 she4; also see below) . Regarding the word in Master Ba-so\u2019s short annotation as mentioned above (\u0f56\u0f66\u0fa1\u0f74\u0f66\u0f0b\u0f54; bsdus pa, or just \u0f56\u0f66\u0fa1\u0f74\u0f66; bsdus), in the Four Interwoven Annotations, it also appears in a longer annotation which Master Ba-so writes after the first two lines of the stanza cited from the Ornament of the Mahayana Sutras, to explain the meaning of this line as a whole. That explanation is the excerpt quoted in note 8 above. There, the words “collecting” (which appears twice) and “collective” are translated either from this exact word, or something related to it. The first instance of “collecting” (in the first line) is translated from a variant of the word (\u0f56\u0f66\u0fa1\u0f74; bsdu), the word “collective” a few lines afterwards is translated from a phrase containing this word\u00a0 (\u0f56\u0f66\u0fa1\u0f74\u0f66\u0f0b\u0f53\u0f66; bsdus nas; lit. “after collecting” or “by way of collecting”), and the subsequent second instance of “collecting” is translated from the above-mentioned word exactly (\u0f56\u0f66\u0fa1\u0f74\u0f66\u0f0b\u0f54; bsdus pa). How serenity and insight focus on their objects is also further discussed later in the Great Treatise. [10] The Tibetan expression for “Based on genuine stability, \/ Through directing your attention to your mind” (\u0f61\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f0b\u0f63\u0f0b\u0f56\u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f53\u0f66\u0f0d \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f63\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f53\u0f72\u0f0b\u0f60\u0f47\u0f7c\u0f42\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0b\u0f51\u0f44\u0f0d; yang dag knas pa la brten nas, sems la sems ni ‘jog phyir dang) may be literally interpreted in one way as “Based on genuine abiding, \/ Through stabilizing the mind in the mind, and\u2026.” The Tibetan word for “stability” or “stabilization” (\u0f60\u0f47\u0f7c\u0f42; ‘jog) often has meanings such as to “posit,” “establish,” and “designate” (Monlam Tibetan-English Dictionary). It is also the word for “stabilizing” in the term “stabilizing meditation” (\u0f60\u0f47\u0f7c\u0f42\u0f0b\u0f66\u0f92\u0f7c\u0f58;\u00a0 ‘jog sgom). [11] A Chinese idiom is used here (\u4e09\u751f\u6709\u5e78; san1 sheng1 you3 xing4), which literally means “to be fortunate for (the) three lifetimes,” a common way to express appreciation for great fortune or honour in Chinese. According to many Chinese idiom dictionaries, the “three lifetimes” here refers to life in the past, life in the present, and life in the future. This is similar to the Buddhist way of saying the “three times,” which refers to the past, present, and future. 00:00\uc548\ub155\ud558\uc138\uc694! \ub610 \ud568\uaed8 \u300e\ub78c\ub9bc\u300f\uc744 \ubc30\uc6b0\ub294 \uc2dc\uac04\uc774 \ub418\uc5b4 \uae30\uc058\ub124\uc694. \uc2dc\uc791\ud558\uae30 \uc804\uc5d0 \ub9ce\uc740 \ubd84\ub4e4\uc774 \uc9c8\ubb38\uc774 \uc788\ub2e4\uace0 \ud558\uc168\ub294\ub370 \uc9c8\ubb38\ub4e4\uc744 \ub2e4 \uae30\uc5b5\ud574 \ub450\uc138\uc694. \uc2a4\ub2d8\uaed8\uc11c \ub300\ub2f5\ud574 \uc8fc\uc2dc\ub3c4\ub85d \uc548\ubc30\ud560 \uac81\ub2c8\ub2e4. \uadf8\ub7ec\ub2c8 \uc78a\uc9c0 \ub9c8\uc2dc\uace0 \uc9c8\ubb38\uc744 \uc798 \uac00\uc9c0\uace0 \uacc4\uc2dc\uae30 \ubc14\ub78d\ub2c8\ub2e4. 00:38 \uc790! \uadf8\ub7fc \uacc4\uc18d \ubc30\uc6b0\uaca0\uc2b5\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \u300e\ub78c\ub9bc\u300f617\ud398\uc774\uc9c0\ub97c \ubcf4\uc138\uc694. \uc624\ub298\uc740 \uc5f4\ubc88\uc9f8 \uc904\uc785\ub2c8\ub2e4. \uacc4\uc18d \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. 00:51 “\ubc14\ub978 \ubd84\ubcc4, \uc9c0\uadf9\ud55c \ubd84\ubcc4, \uc644\uc804\ud55c \uc2ec\uc0ac(\u5c0b\u601d), \uc644\uc804\ud55c \uc0ac\ucc30(\u4f3a\u5bdf)”\uc5d0 \ub300\ud55c \ud574\uc11d “\uc131\uc790 \ubb34\ucc29\uc740 \ub2e4\uc74c\uacfc \uac19\uc774 \ub9d0\ud558\uc600\ub2e4. ‘\uc774\uc5d0 \ubc14\ub978 \ubd84\ubcc4\uc774\ub780 \uc9c4\uc18c\uc720\uc131(\u76e1\u6240\u6709\u6027)\uc744 \ubd84\ubcc4\ud558\ub294 \uac83\uc774\uba70, \uc9c0\uadf9\ud55c \ubd84\ubcc4\uc774\ub780 \uc5ec\uc18c\uc720\uc131(\u5982\u6240\u6709\u6027)\uc744 \ubd84\ubcc4\ud558\ub294 \uac83\uc774\ub2e4. \uc9c0\ud61c\ub97c \uac16\ucd98 \uc791\uc758(\u4f5c\u610f)\ub85c\uc368 \ubd84\ubcc4\ud558\uc5ec \uc81c\uc0c1(\u8af8\u76f8)\uc744 \ucde8\ud558\ub294 \ub54c\ub97c \uc644\uc804\ud55c \uc2ec\uc0ac(\u5c0b\u601d)\ub77c \ud558\uace0, \uc9c4\uc2e4\ud558\uac8c \ubd84\ubcc4\ud558\ub294 \ub54c\ub97c \uc644\uc804\ud55c \uc0ac\ucc30(\u4f3a\u5bdf)\uc774\ub77c\uace0 \ud55c\ub2e4.” \uc124\uba85\ud558\uaca0\uc2b5\ub2c8\ub2e4. \uc131\uc790 \ubb34\ucc29\ubcf4\uc0b4\uaed8\uc11c \ub9d0\uc500\ud558\uc2dc\uae38. \uc5ec\uae30\uc11c “\ubc14\ub978 \ubd84\ubcc4”\uc774\ub780 \uc9c4\uc18c\uc720\uc131\uc744 \uc0ac\ud0dd\ud558\uace0 \ubd84\ubcc4\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc9c4\uc18c\uc720\uc131\uc740 \uc138\uc18d\uc81c(\u4e16\u4fd7\u8ae6)\uc785\ub2c8\ub2e4. \uacf5\uc131\uc774 \uc544\ub2cc \ubc95\uc785\ub2c8\ub2e4. \uacf5\uc131\uc774 \uc544\ub2cc \ubc95\uc785\ub2c8\ub2e4.”\uc9c0\uadf9\ud55c \ubd84\ubcc4” \uc774\ub780 \uc5ec\uc18c\uc720\uc131\uc744 \uc0ac\ud0dd\ud558\uace0 \ubd84\ubcc4\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc5ec\uc18c\uc720\uc131\uc740 \uc2b9\uc758\uc81c(\u52dd\u7fa9\u8ae6), \uacf5\uc131\uc785\ub2c8\ub2e4. \uc9c0\ud61c\ub97c \uac16\ucd98 \ubd84\ubcc4 \uc791\uc758\ub85c \uc0c1\uc744 \uc9d1\ucde8(\u57f7\u53d6)\ud560 \ub54c\uac00 “\uc644\uc804\ud55c \uc2ec\uc0ac”\uc785\ub2c8\ub2e4. \uc5ec\uae30\uc11c “\ubd84\ubcc4\ud558\uc5ec”\uc758 “\ubd84\ubcc4”\uc740 \ud2f0\ubcb3\uc5b4\uc5d0\uc11c\ub294 “\uc2ec\uc0ac”\uc640 \uac19\uc740 \uae00\uc785\ub2c8\ub2e4. \uac19\uc740 \uae00\uc774\uae30\uc5d0 \ubd84\ubcc4 \ud639\uc740 \uc2ec\uc0ac\ub85c \ubc88\uc5ed\ud560 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uc774\uacf3\uc5d0\uc11c\ub294 \uc2ec\uc0ac\ub85c \ud574\uc11d\ud569\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc774\uacf3\uc5d0\uc11c\uc758 \ubd84\ubcc4\uc740 \ubd84\ubcc4\uc2ec\uc73c\ub85c \uc774\ud574\ud558\uba74 \uc548\ub429\ub2c8\ub2e4. \ubd84\ubcc4\uc2ec\uc73c\ub85c \uc774\ud574\ud558\uba74 \uc548\ub429\ub2c8\ub2e4. \ubb34\uc5c7\uc73c\ub85c \uc774\ud574\ud574\uc57c \ud558\ub098? \uc2ec\uc0ac\uc785\ub2c8\ub2e4. “\uc791\uc758\ub85c\uc368 \ubd84\ubcc4\ud558\uc5ec” \uc989 \uc2ec\uc0ac\uc758 \uc9c0\ud61c \uac16\ucd98 \uc774\ub7f0 \uc791\uc758\uc785\ub2c8\ub2e4. \uc774\ub7f0 \uc791\uc758\ub85c\uc11c \uc81c\uc0c1\uc744 \uc9d1\ucde8\ud558\ub294 \uac83\uc774 “\uc644\uc804\ud55c \uc2ec\uc0ac”\uc785\ub2c8\ub2e4. \uc9c4\uc2e4\ud558\uac8c \uad00\ucc30\ud558\uace0 \uc815\ud655\ud558\uac8c \ubd84\ubcc4\ud560 \ub54c\uac00 “\uc644\uc804\ud55c \uc0ac\ucc30”\uc785\ub2c8\ub2e4. 02:48 \uc774\uc5b4\uc11c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \ud574\uc11d\ud569\ub2c8\ub2e4. \uc6d0\ubb38\uc744 \ubcf4\uc138\uc694. “\uc2ec\uc0ac\ub294 \ub300\ucda9 \ubd84\ubcc4\ud558\ub294 \uac83\uc774\uace0, \uc0ac\ucc30\uc740 \uc138\ubc00\ud788 \ubd84\uc11d\ud558\ub294 \uac83\uc774\ub2e4. \uc0c1(\u76f8)\uc744 \ucde8\ud558\ub294 \uac83\uc740 \uc2e4\uc9d1(\u5be6\u57f7)\uc774 \uc544\ub2c8\uba70, \uacbd\uacc4 \ub300\uc0c1\uc744 \uba85\ub8cc\ud558\uac8c \ubd84\ubcc4\ud558\ub294 \uac83\uc774\ub2e4. \uc774\ub85c \uc778\ud574\uc11c \uc5ec\uc18c\uc720\uc131\uacfc \uc9c4\uc18c\uc720\uc131\uc744 \ubd84\ubcc4\ud558\ub294 \uac01\uac01\uc5d0 \uc644\uc804\ud55c \uc2ec\uc0ac\uc640 \uc644\uc804\ud55c \uc0ac\ucc30 \ub450 \uac00\uc9c0\uac00 \uc788\ub294 \uac83\uc774\ub2e4.” \ubc29\uae08 \uc644\uc804\ud55c \uc2ec\uc0ac\uc640 \uc644\uc804\ud55c \uc0ac\ucc30\uc744 \uc5b8\uae09\ud588\uc2b5\ub2c8\ub2e4. \uadf8\ub7fc \ubb34\uc5c7\uc774 \uc2ec(\u5c0b)\uc778\uac00? \uc2ec\uc740 \ub300\ucda9 \uc0ac\uace0\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \ub300\ucda9 \uc2ec\uc0ac\ud558\uace0 \uc138\ubc00\ud788 \ubd84\ubcc4\ud558\ub294 \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. \uc774\uac83\uc774 \uc2ec(\u5c0b)\uc785\ub2c8\ub2e4. \uc608\ub97c \ub4e4\uc5b4 \uc5b4\ub290 \uacf3\uc5d0\uc11c \uc5b4\ub5a4 \ubb3c\uac74\uc744 \ucc3e\ub294\ub370 \uadf8\ub0e5 \uc788\ub098 \uc5c6\ub098 \ub300\ucda9 \ubcf4\ub294 \uac83. \uacf3\uacf3\uc744 \uc0c5\uc0c5\uc774 \ub4a4\uc9c0\uba70 \ucc3e\uc544\ubcf4\uc9c0 \uc54a\ub294 \uac83. \uadf8\ub7ec\ubbc0\ub85c \uc774\uac83\uc774 \ub300\ucda9 \uc2ec\uc0ac(\u5c0b\u601d)\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc \ubb34\uc5c7\uc774 \uc0ac(\u4f3a)\uc778\uac00? \uc138\ubc00\ud558\uac8c \uc0ac\ucc30\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc790\uc138\ud788 \uad00\ucc30 \uacb0\ud0dd\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. ‘\uc2ec\uacfc \uc0ac. \ud558\ub098\ub294 \ub300\ucda9 \uc2ec\uc0ac\ud558\ub294 \uac83\uc774\uace0 \ud558\ub098\ub294 \uc138\ubc00\ud558\uac8c \uc0ac\ucc30\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc2ec\uacfc \uc0ac\uc758 \uc81c\uc77c \ud070 \ucc28\ubcc4\uc740 \uacbd\uacc4\ub97c \ubd84\ubcc4\ud560 \ub54c \ub300\ucda9\ud558\ub294 \uac83\uacfc \uc138\ubc00\ud558\uac8c \ud558\ub294 \ucc28\ubcc4\uc785\ub2c8\ub2e4. 04:23 “\uc0c1\uc744 \ucde8\ud558\ub294 \uac83\uc740 \uc2e4\uc9d1\uc774 \uc544\ub2c8\uba70, \uacbd\uacc4 \ub300\uc0c1\uc744 \uba85\ub8cc\ud558\uac8c \ubd84\ubcc4\ud558\ub294 \uac83\uc774\ub2e4.” \uc55e\uc11c \ubb34\ucc29\ubcf4\uc0b4\uaed8\uc11c “\uc9c0\ud61c\ub97c \uac16\ucd98 \uc791\uc758\ub85c\uc368 \ubd84\ubcc4\ud558\uc5ec \uc81c\uc0c1\uc744 \ucde8\ud558\ub294 \ub54c\ub97c \uc644\uc804\ud55c \uc2ec\uc0ac”\ub77c\uace0 \ud558\uc168\uc2b5\ub2c8\ub2e4. \uadf8\ub7fc \ubb34\uc5c7\uc774 “\uc81c\uc0c1\uc744 \ucde8\ud558\ub294”\uac83\uc778\uac00? \uc0c1\uc744 \uc9d1\ucc29\ud558\ub294 \uac83\uc774 \uc544\ub2d0\uae4c? \uc989 \uc0c1\uc9d1(\u76f8\u57f7)? \ub300\uc0ac\ub2d8\uaed8\uc11c “\uc2e4\uc9d1\uc774 \uc544\ub2c8\uba70”\ub77c\uace0 \ud558\uc168\uc2b5\ub2c8\ub2e4. \uc81c\uc2e4\uc9d1(\u8ae6\u5be6\u57f7)\uc774 \uc544\ub2d9\ub2c8\ub2e4. \ub9ce\uc740 \uacbd\ub860\uc5d0\uc11c \uc0c1\uc9d1\uc744 \uc5b8\uae09\ud558\ub294 \ub370, \uc0c1\uc9d1\uc740 \uc5b4\ub290 \ub54c\ub294 \uc81c\uc2e4\uc9d1\uc744 \uac00\ub974\uce69\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \ub300\uc0ac\ub2d8\uaed8\uc11c \uc774\uacf3\uc5d0\uc11c\uc758 \uc0c1\uc9d1\uc740 \uc81c\uc2e4\uc9d1\uc73c\ub85c \uc774\ud574\ud558\uba74 \uc548 \ub41c\ub2e4\uace0 \ud558\uc2ed\ub2c8\ub2e4. \uadf8\ub807\ub2e4\uba74 \ubb34\uc5c7\uc73c\ub85c \uc774\ud574\ud574\uc57c \ud558\ub098? \uacbd\uacc4 \ub300\uc0c1\uc744 \ubd84\ubcc4\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uacbd\uacc4 \ub300\uc0c1\uc758 \uc5ec\ub7ec\uac00\uc9c0 \ucc28\ubcc4\uc744 \ubd84\ubcc4\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. 05:18 “\uc774\ub85c \uc778\ud574\uc11c \uc5ec\uc18c\uc720\uc131\uacfc \uc9c4\uc18c\uc720\uc131\uc744 \ubd84\ubcc4\ud558\ub294 \uac01\uac01\uc5d0 \uc644\uc804\ud55c \uc2ec\uc0ac\uc640 \uc644\uc804\ud55c \uc0ac\ucc30 \ub450 \uac00\uc9c0\uac00 \uc788\ub294 \uac83\uc774\ub2e4.” \uc5ec\uc18c\uc720\uc131\uacfc \uc9c4\uc18c\uc720\uc131\uc744 \uc0ac\ud0dd\ubd84\ubcc4\ud558\ub294 \uac83\uc5d0 \uac01\uac01 \uc644\uc804\ud55c \uc2ec\uc0ac\uc640 \uc644\uc804\ud55c \uc0ac\ucc30 \uc774 \ub450 \uac00\uc9c0\uac00 \uc788\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uc5ec\uc18c\uc720\uc131\uc744 \uc0ac\ud0dd\ud558\ub294 \uac83\uc5d0 \uc644\uc804\ud55c \uc2ec\uc0ac\uc640 \uc644\uc804\ud55c \uc0ac\ucc30\uc744 \ud3ec\ud568\ud558\uace0, \uc9c4\uc18c\uc720\uc131\uc744 \uc0ac\ud0dd\ud558\ub294 \uac83\uc5d0\ub3c4 \uc644\uc804\ud55c \uc2ec\uc0ac\uc640 \uc644\uc804\ud55c \uc0ac\ucc30\uc744 \ud3ec\ud568\ud55c\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. 05:55 \u300e\ubcf4\uc6b4\uacbd\u300f, \u300e\uc7a5\uc5c4\uacbd\ub860\u300f\uc73c\ub85c \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uc758 \ub73b\uc744 \ud574\uc11d \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\u300e\ud574\uc2ec\uba78\uacbd\u300f\uacfc \uac19\uc740 \ub73b\uc73c\ub85c \u300e\ubcf4\uc6b4\uacbd\u300f\uc5d0\uc11c\ub3c4, \uc9c0\ub780 \uc2ec\uc77c\uacbd\uc131(\u5fc3\u4e00\u5883\u6027)\uc774\uc694, \uad00\uc774\ub780 \ubc14\ub974\uac8c \uad00\ucc30\ud558\ub294 \uac83\uc774\ub2e4.’\ub77c\uace0 \ubd84\uba85\ud788 \ub9d0\ud558\uc600\ub2e4.” \u300e\ubcf4\uc6b4\uacbd\u300f\uc5d0\uc11c \ub9d0\ud55c \uac83\ub3c4 \u300e\ud574\uc2ec\ubc00\uacbd\u300f\uacfc \uac19\uc740 \ub73b\uc785\ub2c8\ub2e4. \u300e\ubcf4\uc6b4\uacbd\u300f\uc5d0\uc11c\ub3c4 \uba85\ud655\ud558\uac8c \uc0ac\ub9c8\ud0c0\ub294 \uc2ec\uc77c\uacbd\uc131\uc774\ub77c\uace0 \ud588\uc2b5\ub2c8\ub2e4. \uc2ec\uc77c\uacbd\uc131\uc740 \ubb34\uc5c7\uc774\ub0d0? \uc989 \uc77c\uc2ec\uc804\uc8fc, \uc989 \ub9c8\uc74c\uc744 \ud55c\uacf3\uc5d0 \uc9d1\uc911\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc704\ube60\uc0ac\ub098\ub294 \ubb34\uc5c7\uc774\ub0d0? \uc815\ud655\ud558\uac8c \uad00\ucc30\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. 06:36 \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\ubbf8\ub975\uc874\uc790\ub294 \u300e\uc7a5\uc5c4\uacbd\ub860\u300f\uc5d0\uc11c, \uc81c\ubc95\uc758 \uc774\ub984\uc740 \ucd1d\uad04\ub418\ub2c8, \uc989 \uc9c0\ub3c4(\u6b62\u9053)\uc784\uc744 \uc54c\uc544\uc57c \ud558\uace0, \uad00\ub3c4(\u89c0\u9053)\ub780 \uc774 \ubaa8\ub4e0 \ub73b\uc744 \uad00\ucc30\ud558\ub294 \uac83\uc784\uc744 \uc54c\uc544\uc57c \ud55c\ub2e4. “\ubbf8\ub975\uc874\uc790\uaed8\uc11c\ub3c4 \u300e\uc7a5\uc5c4\uacbd\ub860\u300f\uc5d0\uc11c \ub9d0\uc500\ud558\uc168\uc2b5\ub2c8\ub2e4. \uc81c\ubc95\uc758 \uc774\ub984\uc740 \ucd1d\uad04\ub418\ub2c8 \uc774\uac83\uc774 \uc9c0\uc758 \ub3c4\uc784\uc744 \uc54c\uc544\uc57c \ud55c\ub2e4\uace0 \ud588\uc2b5\ub2c8\ub2e4. \uc5ec\uae30\uc11c\uc758 “\ub3c4”\ub780 \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc758 \ube60\uc3d8\ubc95\uc655\uc758 \uc8fc\uc11d, \ube60\uc3d8\ubc95\uc655\uc740 “\uc18c\uc5f0(\u6240\u7de3)”\uc774\ub77c\uace0 \uc124\uba85\ud558\uc168\uc2b5\ub2c8\ub2e4. \uc9c0\uc758 \ub3c4\ub780 \uc9c0\uc758 \uc18c\uc5f0\uc774\ub780 \ub73b\uc785\ub2c8\ub2e4. \uc9c0\uc758 \uc18c\uc5f0\uc774\ub780 \ub73b\uc785\ub2c8\ub2e4. \uadf8\ub7fc \ubb34\uc5c7\uc774 \uc9c0\uc758 \uc18c\uc5f0\uc778\uac00? \uc989 \uc81c\ubc95\uc758 \uc774\ub984\uc744 \ucd1d\uad04\ud55c \uac83\uc774 \uc9c0\uc758 \uc18c\uc5f0\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc9c0\uac00 \uc18c\uc5f0\uc5d0 \uc548\uc8fc\ud558\ub294 \uac83\uc740 \ucd1d\uad04\ud558\ub294 \ubc29\uc2dd\uc73c\ub85c \uc548\uc8fc\ud569\ub2c8\ub2e4. \uc608\ub97c \ub4e4\uc5b4 “\uc81c\ud589\ubb34\uc0c1”\uc5d0 \uc548\uc8fc\ud560 \ub54c, “\uc81c\ud589\ubb34\uc0c1”\uc774\ub780 \uc774\ub984\uc73c\ub85c, \uc8fc\uc758! “\uc81c\ud589\ubb34\uc0c1”\uc774\ub780 \uc774\ub984\uc73c\ub85c \ucd1d\uad04\ud558\uc5ec \ub05d\ub0b4 \ub0b4\uc2ec\uc740 \ubb34\uc0c1\uc5d0\ub9cc \uc548\uc8fc\ud569\ub2c8\ub2e4. \uc774\uac83\uc774 \ubc14\ub85c “\uc81c\ubc95\uc758 \uc774\ub984\uc740 \ucd1d\uad04\ub418\ub2c8, \uc989 \uc9c0\ub3c4\uc784\uc744 \uc54c\uc544\uc57c \ud558\uace0”\uc758 \ub73b\uc785\ub2c8\ub2e4. 07:56 \uadf8\ub7fc “\uad00\ub3c4\ub780 \uc774 \ubaa8\ub4e0 \ub73b\uc744 \uad00\ucc30\ud558\ub294 \uac83\uc784\uc744 \uc54c\uc544\uc57c \ud55c\ub2e4”\ub780, \uad00\uc758 \ub3c4\ub294. \uc5ec\uae30\uc11c\uc758 “\ub3c4”\uc5ed\uc2dc \uc18c\uc5f0\uc774\ub780 \ub73b\uc785\ub2c8\ub2e4. \uad00\uc758 \ub3c4\ub294 \uad00\uc758 \uc18c\uc5f0\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uad00\uc758 \uc18c\uc5f0\uc740 \ubb34\uc5c7\uc778\uac00? \ub9ce\uc740 \ub3c4\ub9ac\ub97c \uad11\ubc94\uc704\ud558\uac8c \ub113\uac8c \uc0ac\ud0dd\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc9c0\ub294 \uc18c\uc5f0\uc5d0 \uc548\uc8fc\ud560 \ub54c \ucd1d\uad04\ud558\ub294 \ubc29\uc2dd\uc73c\ub85c \uc548\uc8fc\ud558\uba70, \uad00\uc774 \uc18c\uc5f0\uc5d0 \uc548\uc8fc\ud560 \ub54c \uc0ac\ud0dd\ud558\ub294 \ubc29\uc2dd\uc73c\ub85c \uc548\uc8fc\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc9c0\uc758 \uc548\uc8fc \ubc29\uc2dd\uc740 \uc6b0\ub9ac\uac00 \uc27d\uac8c \uc774\ud574\ud560 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uad00\uc758 \ubc29\uc2dd, \uc0ac\ud0dd\ud558\ub294 \ubc29\uc2dd\uc740 \uc5b4\ub5bb\uac8c \uc548\uc8fc\ud558\ub294 \uac74\uac00\uc694? \uc5ec\ub7ec\ubd84 \uacc4\uc18d \ubc30\uc6b0\uc154\uc57c \ud569\ub2c8\ub2e4. 08:53 \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\ub610, ‘\ubc14\ub974\uac8c \uba38\ubb34\ub294 \ub370\uc5d0 \uc758\uc9c0\ud558\uace0, \ub9c8\uc74c\uc744 \ub9c8\uc74c\uc5d0 \uc548\uc8fc\ud558\uba70, \ubc95\uc744 \ubc14\ub974\uac8c \ubd84\ubcc4\ud568\uc774 \uc9c0\uad00\uc774\ub2e4.\u201d\ub77c\uace0 \ud558\uc600\ub2e4. \uc774\uac83\uc740 \ubc14\ub978 \uc0bc\ub9e4\uc5d0 \uc758\uc9c0\ud558\uc5ec \ub9c8\uc74c\uc744 \uc548\uc8fc\uc2dc\ud0b4\uc774 \uc774\ub984\ud558\uc5ec \uc9c0(\u6b62)\uc774\uba70, \uc81c\ubc95\uc744 \uc798 \ubd84\ubcc4\ud558\ub294 \uc9c0\ud61c\uac00 \uc774\ub984\ud558\uc5ec \uad00(\u89c0)\uc774\ub77c\ub294 \uac83\uc744 \ub9d0\ud55c\ub2e4. \uc0c1\uc220\ud55c \uacbd\uc5d0\uc11c \uc774\uc640 \uac19\uc774 \ub9d0\ud55c \ubc00\uc758(\u5bc6\u610f)\ub97c \uc774\ucc98\ub7fc \ud574\uc11d\ud55c \uacbd\uc11c\uc758 \ub73b\uc744 \ub2e4\ub974\uac8c \ud574\uc11d\ud560 \uc218\ub294 \uc5c6\ub2e4.” \u300e\uc7a5\uc5c4\uacbd\ub860\u300f\uc5d0\uc11c \ub610 \ub9d0\ud588\uc2b5\ub2c8\ub2e4. \uc815\ud655\ud558\uac8c \uc548\uc8fc\ud558\ub294 \uac83\uc5d0 \uc758\uc9c0\ud574\uc11c \ub9c8\uc74c\uc744 \ub9c8\uc74c\uc5d0 \uc548\uc8fc\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc8fc\uc758! \ub9c8\uc74c\uc744 \ub9c8\uc74c\uc5d0 \uc548\uc8fc\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \ub9c8\uc74c\uc774 \uc678\ubd80 \uacbd\uacc4\uc5d0 \ub300\ud55c \uc0b0\ub780\uc744 \uc885\uc2dd\ud558\uc5ec \ub9c8\uc74c\uc5d0 \uc548\uc8fc\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \ub610\ud55c \ubc95\uc744 \ubc14\ub974\uac8c \ubd84\ubcc4\ud558\ub294 \uac83. \uc774\uac83\uc774 \uc801\uc9c0(\u5bc2\u6b62)\uc640 \uc2b9\uad00(\u52dd\u89c0)\uc785\ub2c8\ub2e4. \uc774\uc5b4\uc11c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \uc815\uc815(\u6b63\u5b9a)\uc73c\ub85c. \uc989 \ubc14\ub978 \uc0bc\ub9c8\uc9c0\ub85c \ub0b4\uc2ec\uc5d0 \uc548\uc8fc\ud558\ub294 \uac83, \uc774\uac83\uc774 \uc801\uc9c0\ub77c\uace0 \ud558\uc168\uc2b5\ub2c8\ub2e4. \uadf8\ub7fc \ubc14\ub974\uac8c \uc81c\ubc95\uc744 \ubd84\ubcc4\ud558\ub294 \uc9c0\ud61c, \uc774\uac83\uc774 \uc2b9\uad00\uc785\ub2c8\ub2e4. \uc9c0\uc874 \ubbf8\ub975, \uc9c0\uc874\ubbf8\ub975\uaed8\uc11c \uacbd\uc804\uc758 \ubc00\uc758\ub97c \uc774\ub807\uac8c \uc124\uba85\ud558\uc168\uae30\uc5d0 \uacbd\uc804\uc758 \ub0b4\uc6a9\uc744 \ub2e4\ub978 \ub73b\uc73c\ub85c \uc124\uba85\ud574\uc11c\ub294 \uc548 \ub41c\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uc989 \uacbd\uc804\uc758 \ub0b4\uc6a9\uc744 \ubc18\ub4dc\uc2dc \uc774\ub807\uac8c \uc124\uba85\ud574\uc57c \ud55c\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uc790\uc2e0\uc774 \ub2e4\ub974\uac8c \ud574\uc11d\ud574\uc11c\ub294 \uc548 \ub429\ub2c8\ub2e4. 10:25 \uc774 \ub2e8\ub77d\uc5d0\uc11c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \uc6b0\ub9ac\uc5d0\uac8c \uc9c0\uc874\ubbf8\ub975\uaed8\uc11c \ud574\uc11d\ud558\uc2e0 \ub300\ub85c \uacbd\uc804\uc758 \ub0b4\uc6a9\uc744 \ub530\ub77c\uc57c \ud558\uc9c0 \ub9c8\uc74c\ub300\ub85c \ud574\uc11d\ud574\uc11c\ub294 \uc548 \ub41c\ub2e4\uace0 \ud558\uc168\uc2b5\ub2c8\ub2e4. \uacbd\uc804\uc744 \ud574\uc11d\ud558\ub824\uba74 \ubc18\ub4dc\uc2dc \uccad\uc815\ud55c \uc804\uc2b9\uc774 \uc788\uc5b4\uc57c \ud569\ub2c8\ub2e4. \uadf8\ub7fc \uc774\ub807\uac8c \uccad\uc815\ud55c \uc804\uc2b9\uc73c\ub85c \uacbd\uc804\uc5d0 \ub300\ud55c \uc124\uba85\uc744 \ubc30\uc6b8 \uc218 \uc788\uc73c\ub2c8 \uc774 \uc5bc\ub9c8\ub098 \ud06c\ub098\ud070 \ud589\uc6b4\uc774\uaca0\uc2b5\ub2c8\uae4c? \uadf8\ub7ec\ubbc0\ub85c \uc5ec\ub7ec\ubd84, \ubc18\ub4dc\uc2dc \uc798 \ubc30\uc6b0\uc154\uc57c \ud569\ub2c8\ub2e4. 11:05 00:00\u7686\u3055\u3093\u3001\u3053\u3093\u306b\u3061\u306f\u3002\u307e\u305f\u4e00\u7dd2\u306b\u300e\u5e83\u8ad6\u300f\u3092\u5b66\u3076\u6642\u9593\u3068\u306a\u308a\u3001\u672c\u5f53\u306b\u5b09\u3057\u304f\u601d\u3044\u307e\u3059\u3002\u52c9\u5f37\u3092\u59cb\u3081\u308b\u524d\u306b\u8a71\u3057\u3066\u304a\u304d\u305f\u3044\u3053\u3068\u304c\u3042\u308a\u307e\u3059\u3002\u8cea\u554f\u304c\u305f\u304f\u3055\u3093\u3042\u308b\u305d\u3046\u3067\u3059\u304c\u3001\u305d\u308c\u3089\u3092\u307e\u305a\u30e1\u30e2\u3057\u3066\u304a\u3044\u3066\u4e0b\u3055\u3044\u3002\u6cd5\u5e2b\u304c\u7b54\u3048\u308b\u6a5f\u4f1a\u3092\u4f5c\u308a\u307e\u3059\u306e\u3067\u3001\u305d\u308c\u307e\u3067\u53d6\u3063\u3066\u304a\u3044\u3066\u4e0b\u3055\u3044\u3002\u5fd8\u308c\u306a\u3044\u3067\u4e0b\u3055\u3044\u306d\u300200:38 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\u3053\u3053\u306e\u7b87\u6240\u3067\u3001\u30c4\u30a9\u30f3\u30ab\u30d1\u5927\u5e2b\u306f\u79c1\u305f\u3061\u306b\u5c0a\u304d\u5f25\u52d2\u83e9\u85a9\u306e\u89e3\u91c8\u3055\u308c\u305f\u7d4c\u5178\u306e\u5bc6\u610f\u306b\u5f93\u3044\u3001\u52dd\u624b\u306a\u89e3\u91c8\u306f\u3044\u3051\u306a\u3044\u3068\u6559\u3048\u307e\u3059\u3002\u3064\u307e\u308a\u7d4c\u5178\u306e\u89e3\u91c8\u306b\u306f\u5fc5\u305a\u6e05\u6d44\u306a\u308b\u4f1d\u627f\u304c\u5fc5\u8981\u306a\u306e\u3067\u3059\u3002\u6e05\u3089\u304b\u306b\u4f1d\u3048\u3089\u308c\u305f\u7d4c\u5178\u306e\u89e3\u91c8\u3092\u5b66\u3079\u308b\u3053\u3068\u306f\u3053\u306e\u4e0a\u306a\u3044\u5e78\u305b\u3067\u3059\u3002\u5fc5\u305a\u3057\u3063\u304b\u308a\u5b66\u3093\u3067\u3044\u304d\u307e\u3057\u3087\u3046\u300211:05 00:00
\nHallo, alle zusammen! Es ist wieder Zeit f\u00fcr das gemeinsame Studium von Die gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung. Doch bevor wir mit unserem Studium fortfahren, m\u00f6chte ich noch Folgendes vorwegschicken: Einige von Ihnen haben mir geschrieben, dass Sie Fragen zu den behandelten Themen haben. Bitte merken Sie sich Ihre Fragen, denn wir werden Zeit einplanen, damit die Ehrw\u00fcrdigen M\u00f6nche und Nonnen des Ordens Ihnen darauf antworten k\u00f6nnen. Also, bitte behalten Sie Ihre Fragen und vergessen Sie sie nicht! 00:38
\nAlles klar! Dann setzen wir das Studium fort. Bitte schlagen Sie Band III, Seite 16 auf. Wir lesen zuerst den letzten Absatz: 00:51
\nUnterscheidung, umfassende Unterscheidung, gr\u00fcndliche Untersuchung und gr\u00fcndliche Analyse
\n\u201eIn S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) wird der Begriff Unterscheidung (skr.: sa\u1e43j\u00f1\u0101) als die F\u00e4higkeit zum Differenzieren der Vielfalt der konventionellen Ph\u00e4nomene beschrieben. Der Begriff umfassende Unterscheidung benennt die F\u00e4higkeit, die Zeichen der letztendlichen Natur der Ph\u00e4nomene zu erkennen.
\nDer edle Asa\u1e47ga erkl\u00e4rt in diesem Kontext, dass eine gr\u00fcndliche Untersuchung darin besteht, dass eine auf Konzepten und Vorstellungen (skr.: sa\u1e43sk\u0101ra) basierende Aufmerksamkeit (skr.: manask\u0101ra) zugleich mit der Weisheit (skr.: praj\u00f1a) verbunden ist, mit der die Kennzeichen der letztendlichen Natur eines Beobachtungsobjekts erkannt werden. Bei einer gr\u00fcndlichen Analyse hingegen erfolgt eine korrekte und gr\u00fcndliche Untersuchung ohne irgendwelche Vorstellungen (skr.: sa\u1e43sk\u0101ra).\u201c 01:19
\nZun\u00e4chst wird in dieser Passage dargelegt, dass der Begriff Unterscheidung sich auf das Differenzieren und Erkennen der Vielfalt der konventionellen Ph\u00e4nomene bezieht. Die Vielfalt der Ph\u00e4nomene weist auf die konventionellen Wahrheiten \u00fcber die Wirklichkeit hin \u2013 und nicht auf deren Leersein (skr.: \u015b\u016bnyat\u0101) von Eigenexistenz (skr.: svabh\u0101va). Erst der Begriff umfassende Unterscheidung bezieht sich auf das Erkennen der Zeichen der letztendlichen Natur der Ph\u00e4nomene, ihr Leersein von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va), was die letztendliche Wahrheit \u00fcber die Wirklichkeit benennt.
\nZum zweiten erkl\u00e4rt der edle Asa\u1e47ga, dass wenn eine auf Vorstellungen basierende Aufmerksamkeit (skr.: manask\u0101ra) mit einer unterscheidenden Weisheit (skr.: praj\u00f1a) verbunden ist, die die letztendlichen Zeichen eines Beobachtungsobjektes wahrnimmt, dann wird das eine gr\u00fcndliche Untersuchung genannt. Das tibetische Wort f\u00fcr Vorstellung oder Konzept ist identisch mit dem Wort f\u00fcr Untersuchung. Es hat also zwei Konnotationen: Konzeptualisierung einerseits und Untersuchung oder Pr\u00fcfung andererseits[1]. In diesem Abschnitt wird also der Begriff im Sinne der Konnotation Untersuchung verwendet, sodass wir ihn nicht als konzeptionelles Bewusstsein interpretiert d\u00fcrfen. Wir sollten das nicht missverstehen. Was bedeutet der Begriff obendrein? Er hat die Konnotation Untersuchung oder Pr\u00fcfung. Asa\u1e47gas Aussage:
\n\u201ewenn eine auf Konzepten und Vorstellungen (skr.: sa\u1e43sk\u0101ra) basierende Aufmerksamkeit (skr.: manask\u0101ra) zugleich mit der unterscheidenden Weisheit (skr.: praj\u00f1a) verbunden ist, mit der die Kennzeichen der letztendlichen Natur eines Beobachtungsobjekts wahrgenommen werden k\u00f6nnen\u201c
\nlegt also dar, dass mit einer auf Vorstellungen basierenden Aufmerksamkeit (skr.: manask\u0101ra), die mit einer zur letztendlichen Untersuchung bef\u00e4higenden unterscheidenden Weisheit verbunden ist, eine gr\u00fcndliche Untersuchung durchgef\u00fchrt wird. Um aber ein Beobachtungsobjekt umfassend zu unterscheiden und zu einer letztendlichen Wahrheit zu erlangen, ist eine gr\u00fcndliche Analyse erforderlich. Dje Tsong-kha-pa schreibt deshalb sodann: 02:54
\n\u201eFolglich k\u00f6nnen wir unterscheiden zwischen einer Untersuchung im Sinne einer groben konventionellen und einer Analyse im Sinne einer detaillierten letztendlichen Betrachtung eines Beobachtungsobjektes. Eine unmittelbare Wahrnehmung der Kennzeichen der letztendlichen Natur der Ph\u00e4nomene basiert nicht auf Vorstellungen (skr.: sa\u1e43sk\u0101ra) hier\u00fcber, sondern auf der ph\u00e4nomenologischen Betrachtung und Wahrnehmung ihrer Kennzeichen.
\nZusammenfassend kann unterschieden werden zwischen Untersuchung und Analyse von zwei m\u00f6glichen Beobachtungs- respektive Meditationsobjekten: der letztendlichen Natur der Ph\u00e4nomene und der konventionellen Vielfalt der Ph\u00e4nomene.\u201c 03:17
\nWir lasen bereits, dass Asa\u1e47ga zwischen einer gr\u00fcndlichen Untersuchung und einer gr\u00fcndlichen Analyse differenziert. Was bedeutet Untersuchung in diesem Kontext? Der Begriff benennt ein grobes, ungeschliffenes Denken \u00fcber ein Beobachtungsobjekt, ohne es in allen Details, ohne es umfassend zu unterscheiden. Wenn Sie beispielsweise an einen Ort gehen und halten dort nach etwas Ausschau, lassen Sie Ihren Blick zumeist oberfl\u00e4chlichen schweifen, um zu sehen, ob das Gesuchte dort zu finden ist. In diesem Fall handelt es sich um eine simple Untersuchung im hier gemeinten Sinne. Denn Sie haben den Ort nicht Millimeter f\u00fcr Millimeter umfassend analysiert. Das nennen wir daher eine grobe Untersuchung. Und was ist dann eine Analyse? Dieser Begriff kommuniziert, dass etwas im Detail analysiert und differenziert wird, dass etwas sehr sorgf\u00e4ltig und umfassend betrachtet und erkannt wird. Der Begriff Untersuchung benennt also eine grobe, oberfl\u00e4chliche Betrachtungsweise, w\u00e4hrend der Begriff Analyse f\u00fcr eine sehr detaillierte, tiefgr\u00fcndige Betrachtungsweise steht. Der Unterschied zwischen den beiden Methoden besteht darin, dass die eine Methode grob ist und die andere eine detailliert umfassende Wahrnehmung eines Beobachtungsobjektes erm\u00f6glicht. 04:23
\nLesen wir nun den n\u00e4chsten Satz:
\n\u201eEine unmittelbare Wahrnehmung der Kennzeichen der letztendlichen Natur der Ph\u00e4nomene basiert nicht auf Vorstellungen (skr.: sa\u1e43sk\u0101ra) hier\u00fcber, sondern auf der ph\u00e4nomenologischen Betrachtung und Wahrnehmung ihrer Kennzeichen.\u201c
\nEben noch hat Asa\u1e47ga erkl\u00e4rt, dass eine gr\u00fcndliche Untersuchung stattfindet, \u201ewenn eine auf Konzepten und Vorstellungen (skr.: sa\u1e43sk\u0101ra) basierende Aufmerksamkeit (skr.: manask\u0101ra) zugleich mit der unterscheidenden Weisheit (skr.: praj\u00f1a) verbunden ist, mit der die Kennzeichen der letztendlichen Natur eines Beobachtungsobjekts wahrgenommen werden k\u00f6nnen\u201c. Aber was bedeutet die Aussage: \u201edie Kennzeichen der letztendlichen Natur eines Beobachtungsobjekts wahrzunehmen\u201c? Bedeutet es, nach einer wahren Existenz zu greifen? Ist es, mit anderen Worten, eine falsche Konzeption \u00fcber eine inh\u00e4rente Existenz?
\nDje Tsong-kha-pa erkl\u00e4rt hier:
\n\u201eDie Wahrnehmung der Kennzeichen der letztendlichen Natur der Ph\u00e4nomene basiert nicht auf einer konzeptionellen Vorstellung (skr.: sa\u1e43sk\u0101ra) hier\u00fcber,\u2026.\u201c
\nEs geht also nicht um eine Vorstellung oder Theorie \u00fcber eine inh\u00e4rente Existenz, sondern um eine unmittelbare Erfahrung. Manche Kommentare sprechen zwar in diesem Zusammenhang auch \u00fcber ein \u201egreifen nach den Kennzeichen\u201c. Aber das w\u00e4re eine Fehlinterpretation. Was bedeutet es also stattdessen? Dje Tsong-kha-pa legt hier vielmehr dar, dass die letztendlichen Eigenschaften eines Beobachtungsobjekts ph\u00e4nomenologisch, d.h. frei von allen Vorstellungen zu unterscheiden und wahrzunehmen sind, wodurch die letztendlichen Eigenschaften und Merkmale unmittelbar erkannt werden. 05:18
\nUnd nun hei\u00dft es weiter im Text:
\n\u201eZusammenfassend kann unterschieden werden zwischen Untersuchung und Analyse von zwei m\u00f6glichen Beobachtungs- respektive Meditationsobjekten: der letztendlichen Natur der Ph\u00e4nomene und der konventionellen Vielfalt der Ph\u00e4nomene.\u201c
\nDamit wird das soeben Erkl\u00e4rte konsolidiert. Es besagt, dass sowohl die Unterscheidung der letztendlichen Natur der Ph\u00e4nomene als auch die Unterscheidung der Vielfalt der Ph\u00e4nomene eine gr\u00fcndliche Untersuchung und eine gr\u00fcndliche Analyse erfordern – beide Arten der Unterscheidung sind anzuwenden. Die umfassende Unterscheidung der letztendlichen Natur der Ph\u00e4nomene beinhaltet sowohl eine gr\u00fcndliche Untersuchung [, weil wir zun\u00e4chst eine Vorstellung dar\u00fcber brauchen, was wir suchen], als auch eine gr\u00fcndliche Analyse. Selbst die grobe Unterscheidung der Vielfalt der Ph\u00e4nomene beinhaltet sowohl Untersuchung als auch Analyse. Lesen wir nun den n\u00e4chsten Teil dieses Abschnittes: 05:59
\nDie Erkl\u00e4rungen gem\u00e4\u00df Juwelenwolken S\u016btra und Schmuck der mah\u0101-yan\u0101 s\u016btra
\n\u201eIm Einklang mit dem S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra) hei\u00dft es daher im Juwelenwolken S\u016btra (Ratna-megha-s\u016btra):
\n\u201aGeistige Ruhe (skr.: \u015bamatha) ist der Geisteszustand einer einspitzigen Aufmerksamkeit und Fokussierung ohne konzeptionelle Vorstellung; Besondere Einsicht (skr.: vipa\u015byan\u0101) ist der Geisteszustand, der eine umfassende Analyse und Unterscheidung der Zeichen der letztendlichen Natur der Ph\u00e4nomene erm\u00f6glicht.\u201c 06:15
\nZun\u00e4chst stellen wir fest, dass die Erkl\u00e4rungen in Juwelenwolken S\u016btra (Ratna-megha-s\u016btra) konsistent sind mit denen in S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra). In beiden F\u00e4llen ist die Aussage: Geistige Ruhe (skr.: \u015bamatha) ist der Geisteszustand einspitziger Aufmerksamkeit (skr.: manask\u0101ra). Doch was bedeutet einspitzige Aufmerksamkeit (skr.: manask\u0101ra) genau? Der Ausdruck besagt, dass Geist (skr.: citt\u00e1) nur einen einzigen Fokus hat, nur auf ein Objekt ausgerichtet ist und nicht dar\u00fcber nachdenkt. Und was bedeutet Besondere Einsicht (skr.: vipa\u015byan\u0101)? Es benennt die umfassende Unterscheidung der Zeichen der letztendlichen Natur der Ph\u00e4nomene mit Hilfe der unterscheidenden Weisheit (skr.: praj\u00f1a). Lesen wir nun weiter: 06:39
\n\u201eDer ehrw\u00fcrdige Maitreya hat dementsprechend in Schmuck der mah\u0101-yan\u0101 s\u016btra (Mah\u0101-yan\u0101-s\u016btra-la\u1e43k\u0101ra-k\u0101rik\u0101) erkl\u00e4rt:
\n\u201aErkenne, dass der Pfad der Geistigen Ruhe (skr.: \u015bamatha) im fokussierten Kondensieren von Begriffen und Vorstellungen \u00fcber ein Ph\u00e4nomen besteht und der Pfad der Besonderen Einsicht (skr.: vipa\u015byan\u0101) deren letztendliche Analyse und ihrer Bedeutung umfasst.\u201c 06:51
\nIn Schmuck der mah\u0101-yan\u0101 s\u016btra (Mah\u0101-yan\u0101-s\u016btra-la\u1e43k\u0101ra-k\u0101rik\u0101) legt bodhi-sattva Maitreya dar:
\n\u201eErkenne, dass der Pfad der Geistigen Ruhe (skr.: \u015bamatha) im fokussierten Kondensieren von Begriffen und Vorstellungen \u00fcber ein Ph\u00e4nomen besteht.\u201c
\nDer ehrw\u00fcrdige Ba-So erl\u00e4utert hier\u00fcber in Die vier verwobenen Anmerkungen: Der Begriff Pfad ist als Meditationsobjekt zu verstehen ist. Die Aussage \u201ePfad der der Geistigen Ruhe (skr.: \u015bamatha)\u201c besagt, dass das Objekt der Meditation den Pfad bestimmt. Damit stellt sich die Frage: Was ist ein geeignetes Objekt f\u00fcr \u015bamatha Meditationen? Es ist das \u201efokussierte Kondensieren von Begriffen und Vorstellungen \u00fcber ein Ph\u00e4nomen\u201c. Die ph\u00e4nomenologische Verdichtung zeichnet das Meditationsobjekt f\u00fcr \u015bamatha aus. Im Zustand von Geistiger Ruhe (skr.: \u015bamatha) fokussieren wir uns auf ein Meditationsobjekt und kondensieren alle Vorstellungen und Begriff hier\u00fcber zu einer einzigen unmittelbaren Wahrnehmung, die frei von irgendeiner Vorstellung ist.
\nWenn wir beispielsweise dar\u00fcber meditieren, dass alle zusammengesetzten Dinge unbest\u00e4ndig sind, dann vereinen wir alle Vorstellungen \u00fcber die Dinge auf die Unbest\u00e4ndigkeit (skr.: anavasth\u0101na). Alle anderen vorgestellten Eigenschaften \u00fcber die Dinge interessieren uns dann nicht mehr. Das ist mit der Aussage gemeint: \u201eErkenne, dass der Pfad der Geistigen Ruhe (skr.: \u015bamatha) im fokussierten Kondensieren von Begriffen und Vorstellungen \u00fcber ein Ph\u00e4nomen besteht.\u201c 07:56
\nUnd nun lesen wir den zweiten Teil dieses Satzes:
\n\u201eund der Pfad der Besonderen Einsicht (skr.: vipa\u015byan\u0101) deren letztendliche Analyse und ihrer Bedeutung umfasst\u201c.
\nAuch hier ist der Begriff Pfad als Meditationsobjekt zu verstehen. Der Pfad der Besonderen Einsicht (skr.: vipa\u015byan\u0101) besteht aus einem Meditationsobjekt f\u00fcr die Besondere Einsicht (skr.: vipa\u015byan\u0101). Was zeichnet ein Meditationsobjekt f\u00fcr die Besondere Einsicht (skr.: vipa\u015byan\u0101) aus? Es ist die gr\u00fcndliche ph\u00e4nomenologische Untersuchung und Analyse mit einer umfassenden Unterscheidung der verschiedenen Aspekte und ihrer Bedeutungen. Geistige Ruhe (skr.: \u015bamatha) konzentriert Geist vollst\u00e4ndig einspitzig auf das Meditationsobjekt und kondensiert jeden Begriff davon zu einer einzigen unmittelbaren Wahrnehmung, die frei von allen Vorstellungen ist. Besondere Einsicht (skr.: vipa\u015byan\u0101) konzentriert Geist ebenfalls vollst\u00e4ndig einspitzig auf ein Meditationsobjekt, unterscheidet dann aber analytisch die letztendlichen Merkmale seiner Natur \u2013 dessen Leersein von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) mit Hilfe der unterscheidenden Weisheit (skr.: praj\u00f1a). Dies erm\u00f6glicht, die letztendliche Natur eines Meditationsobjektes unterscheidend unmittelbar zu erfahren: Geist hat den Zustand von \u015bamatha erreicht und wird in diesem Zustand analytisch t\u00e4tig. Doch wie kann das funktionieren? Lesen wir dazu den n\u00e4chsten Satz in Schmuck der mah\u0101-yan\u0101 s\u016btra (Mah\u0101-yan\u0101-s\u016btra-la\u1e43k\u0101ra-k\u0101rik\u0101): 08:59
\n\u201eBasierend auf einer unverf\u00e4lschten, stabilen und fokussierenden Konzentration, indem die Aufmerksamkeit (skr.: manask\u0101ra; engl.: attention) auf Geist (skr.: citt\u00e1) ausgerichtet bleibt, und durch die umfassende Unterscheidung der Eigenschaften der Ph\u00e4nomene entstehen die meditativen Zust\u00e4nde von Geistiger Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101).\u201c
\nDje Tsong-kha-pa erl\u00e4utert dazu weiter:
\n\u201eDamit wird erkl\u00e4rt: Die Stabilisierung und Beruhigung des Geistes auf der Grundlage einer unverf\u00e4lscht fokussierten Konzentration (skr.: sam\u0101dhi) erm\u00f6glicht den Geisteszustand der Geistigen Ruhe (skr.: \u015bamatha). Die unterscheidende Weisheit, die die Ph\u00e4nomene hinsichtlich der Zeichen ihrer letztendlichen Natur umfassend differenziert, wird Besondere Einsicht (skr.: vipa\u015byan\u0101) genannt.\u201c 09:22
\nIn Schmuck der mah\u0101-yan\u0101 s\u016btra (Mah\u0101-yan\u0101-s\u016btra-la\u1e43k\u0101ra-k\u0101rik\u0101) erkl\u00e4rt bodhi-sattva Maitreya: Mit fokussierender Konzentration (skr.: sam\u0101dhi) als zur Verf\u00fcgung stehendem Instrument wird die Aufmerksamkeit (skr.: manask\u0101ra) auf den Geist lenkt und verweilt dort. Beachten Sie an dieser Stelle: Geist (skr.: citt\u00e1) ist fokussiert auf sich selbst ausgerichtet. Die Beruhigung der Ablenkungen des Geistes durch \u00e4u\u00dfere Objekte und die Fokussierung von Geist auf sich selbst sowie eine letztendliche Unterscheidung der Ph\u00e4nomene \u2013 dies zusammen konstituiert die Vereinigung von \u015bamatha und vipa\u015byan\u0101, Geistige Ruhe und Besondere Einsicht. Dje Tsong-kha-pa legt also dar, dass \u201ebasierend auf einer unverf\u00e4lschten, stabilen und fokussierenden Konzentration, indem die Aufmerksamkeit (skr.: manask\u0101ra; engl.: attention) auf Geist (skr.: citt\u00e1) ausgerichtet bleibt\u201c, was einer stabilen meditativen Konzentration entspricht, wird Geist ruhig, sodass der Geisteszustand \u015bamatha erreicht wird. Und die Weisheit, die die letztendlichen Kennzeichen der Ph\u00e4nomene umfassend unterscheidend erkennt, bezeichnet den Geisteszustand vipa\u015byan\u0101.
\nDje Tsong-kha-pa betont zudem, dass der ehrw\u00fcrdige bodhi-sattva Maitreya die intendierte Bedeutung der s\u016btra in dieser Weise erkl\u00e4rt hat, weshalb man sie nicht anders interpretieren kann. Das bedeutet: Wir k\u00f6nnen die Bedeutung der s\u016btra nur auf diese eine Weise verstehen und sollten sie nicht auf eine andere, eigene Weise erkl\u00e4ren. 10:25
\nIn diesem kurzen Abschnitt leitet uns Meister Tsong-kha-pa also an, dass wir dem ehrw\u00fcrdigen boidhi-sattva Maitreya darin folgen sollten, wie er die wahre Absicht des s\u016btra erkl\u00e4rt hat, und wir sollten sie nicht so interpretieren, wie wir es aus unserer Perspektive f\u00fcr richtig halten, denn die schriftlichen Erkl\u00e4rungen basieren alle auf einer authentischen \u00dcbertragungslinie. Da wir uns nun in der gl\u00fccklichen Lage befinden, die Erkl\u00e4rungen der Schriften einer authentischen \u00dcbertragungslinie h\u00f6ren und kontemplieren zu d\u00fcrfen wird klar, wie sehr wir alle gesegnet sind! Lassen Sie uns also weiterhin flei\u00dfig studieren und kontemplieren. 11:05
\n[1] Anmerkung des \u00dcbersetzers: weil jede Untersuchung auf einer Vorstellung basiert 00:00
\nBonjour \u00e0 tous! Je suis heureuse de vous retrouver \u00e0 nouveau pour \u00e9tudier ensemble le Grand Trait\u00e9. Avant de commencer, je voudrais vous dire que certains d\u2019entre vous ont dit que vous aviez plusieurs questions. Veuillez garder vos questions car nous organiserons une s\u00e9ance avec des V\u00e9n\u00e9rables pour vous r\u00e9pondre. Conservez bien vos questions, n\u2019oubliez pas! 00:38
\nBien! Aujourd\u2019hui, nous poursuivons notre \u00e9tude. Veuillez ouvrir le Grand Trait\u00e9 \u00e0 page 338, nous allons \u00e0 la derni\u00e8re deuxi\u00e8me ligne \u00e0 partir de la fin. Lisons le texte. 00:51
\nExplication de \u00ab\u00a0la distinction, la distinction enti\u00e8re, l\u2019examen approfondi et l\u2019analyse approfondie\u00a0\u00bb
\nLe Noble Asanga dit\u00a0: \u00ab\u00a0la distinction \u00bb signifie la distinction de la diversit\u00e9 des ph\u00e9nom\u00e8nes, la distinction enti\u00e8re d\u00e9signe la distinction de leur pleine nature. Quand nous saisissons un signe avec discernement et sagesse, cela s\u2019appelle l\u2019examen approfondi ; observer la r\u00e9alit\u00e9, c\u2019est l\u2019analyse approfondie. \u00bb 01:19
\nExpliquons un instant, le Noble Asanga dit que \u00ab\u00a0la distinction \u00bb est la distinction de la diversit\u00e9 des ph\u00e9nom\u00e8nes. La diversit\u00e9 des ph\u00e9nom\u00e8nes d\u00e9signe la v\u00e9rit\u00e9 conventionnelle. Il ne s\u2019agit pas du ph\u00e9nom\u00e8ne de la vacuit\u00e9. \u00ab\u00a0La distinction enti\u00e8re\u00a0\u00bb est la distinction de leur pleine nature. Une telle nature est la v\u00e9rit\u00e9 ultime, la vacuit\u00e9. Quand nous saisissons un signe avec discernement et sagesse, cela s\u2019appelle \u00ab\u00a0l\u2019examen approfondi\u00a0\u00bb. Ici, le mot \u00ab\u00a0discernement\u00a0\u00bb correspond au terme \u00ab\u00a0examen\u00a0\u00bb en tib\u00e9tain. Ce mot peut se traduire aussi bien par discernement que par examen. Ici, discernement est utilis\u00e9 pour expliquer l\u2019examen. Il ne doit pas \u00eatre compris comme la conscience conceptuelle. S\u2019il ne s\u2019agit pas de la conscience conceptuelle, comment devons-nous le comprendre? L\u2019examen. \u00ab\u00a0Le discernement de sagesse\u00a0\u00bb signifie l\u2019attention qui poss\u00e8de la sagesse pour examiner. Recourir \u00e0 cette sorte d\u2019attention pour saisir les signes, c\u2019est l\u2019analyse approfondie. Observer la r\u00e9alit\u00e9 correctement et avec discernement, c\u2019est \u00ab\u00a0l\u2019analyse approfondie. \u00bb Ensuite, Ma\u00eetre Tsong-kha-pa explique, lisez le texte : 02:54
\n\u00ab\u00a0L\u2019examen d\u00e9signe une pens\u00e9e grossi\u00e8re, l\u2019analyse signifie une analyse minutieuse. La compr\u00e9hension d\u2019un signe ne d\u00e9signe pas l\u2019existence r\u00e9elle, mais la distinction des particularit\u00e9s d\u2019un objet. Cela signifie la nature ultime et la diversit\u00e9 du ph\u00e9nom\u00e8ne, les deux constituent l\u2019examen approfondi et l\u2019analyse approfondie.\u00a0\u00bb 03:17
\nNous venons de mentionner l\u2019examen approfondi et l\u2019analyse approfondi. Qu\u2019est-ce que c\u2019est \u00ab\u00a0l\u2019examen \u00bb? \u00ab\u00a0L\u2019examen \u00bb est une pens\u00e9e approximative, une r\u00e9flexion qui demeure approximativement, sans aller dans les d\u00e9tails. Voil\u00e0 ce qu\u2019est l\u2019examen. Par exemple, vous \u00eates dans un endroit \u00e0 la recherche de quelque chose. Vous jetez un coup d\u2019\u0153il autour de vous pour voir s\u2019il y a cette chose ou pas. Vous ne scrutez pas centim\u00e8tre par centim\u00e8tre. Ce n\u2019est pas comme \u00e7a que vous cherchez. Il s\u2019agit donc d\u2019un examen approximatif. Ensuite, qu\u2019est-ce que c\u2019est \u00ab\u00a0l\u2019analyse \u00bb? C\u2019est une analyse d\u00e9taill\u00e9e, une observation pr\u00e9cise. \u00ab Examen \u00bb et \u00ab analyse \u00bb, l\u2019un est une r\u00e9flexion approximative, l\u2019autre d\u00e9signe l\u2019analyse d\u00e9taill\u00e9e. La diff\u00e9rence la plus marqu\u00e9e les deux, c\u2019est quand nous discernons un objet, l\u2019un est plus approximatif et l\u2019autre est plus en d\u00e9tail. 04:23
\n\u00ab La compr\u00e9hension d\u2019un signe ne d\u00e9signe pas l\u2019existence r\u00e9elle, mais la distinction des particularit\u00e9s d\u2019un objet.\u00bb Nous avons indiqu\u00e9 tout \u00e0 l\u2019heure que Bodhisattva Asanga dit\u00a0: \u00ab\u00a0Quand nous saisissons un signe avec discernement et sagesse, cela s\u2019appelle l\u2019examen approfondi\u00a0\u00bb Que signifie comprendre un signe? S\u2019agit-il saisir l\u2019existence r\u00e9elle ou, en d\u2019autres termes, une conception erron\u00e9e de la r\u00e9alit\u00e9 intrins\u00e8que? Ma\u00eetre Tsong-kha-pa dit que \u00ab\u00a0cela n\u2019est pas de l\u2019existence r\u00e9elle. \u00bb Ce n\u2019est pas la conception d\u2019une r\u00e9alit\u00e9 intrins\u00e8que. De nombreux sutras \u00e9voquent, la compr\u00e9hension d\u2019un signe. Cela d\u00e9signe parfois une conception erron\u00e9e de la r\u00e9alit\u00e9 intrins\u00e8que, mais Ma\u00eetre Tsong-kha-pa dit que ce n\u2019est pas le cas dans ce texte. Comment devons-nous comprendre cela? Cela signifie la distinction des particularit\u00e9s d\u2019un objet, la distinction de ses attributs et caract\u00e9ristiques. 05:18
\n\u00ab\u00a0Cela signifie la nature ultime et la diversit\u00e9 du ph\u00e9nom\u00e8ne, les deux constituent l\u2019examen approfondi et l\u2019analyse approfondie. \u00bb Cela veut dire que l\u2019examen approfondi et l\u2019analyse approfondie sont inclus dans la distinction de la nature ultime et de la diversit\u00e9 du ph\u00e9nom\u00e8ne, ces deux types \u2013 la distinction de la nature ultime comprend l\u2019examen approfondi et l\u2019analyse approfondie. La distinction de la diversit\u00e9 du ph\u00e9nom\u00e8ne comprend \u00e9galement l\u2019examen approfondi et l\u2019analyse approfondie. Lisons le texte: 05:59
\nExplication du sutra R\u00e9v\u00e9lation de l\u2019Intention \u00e0 partir du Sutra des Joyaux et de l\u2019Ornement des Sutras Mahayana
\n\u00ab Le Sutra des Joyaux dit clairement, tout comme le sutra R\u00e9v\u00e9lation de l\u2019Intention, que la s\u00e9r\u00e9nit\u00e9 est la concentration en un point et que la perspicacit\u00e9 est l\u2019analyse correcte. \u00bb 06:15
\nL\u2019interpr\u00e9tation du Sutra des Joyaux est coh\u00e9rente avec celle du sutra R\u00e9v\u00e9lation de l\u2019Intention. Dans le Sutra des Joyaux, il est clairement indiqu\u00e9 que la s\u00e9r\u00e9nit\u00e9 est la concentration en un point. Qu\u2019est-ce que c\u2019est la concentration en un point? C\u2019est justement avoir une attention unique. Qu\u2019est-ce que c\u2019est la perspicacit\u00e9? C\u2019est l\u2019analyse correcte. Lisons la suite. 06:39
\n\u00ab\u00a0Et le V\u00e9n\u00e9rable Maitreya dit dans l\u2019Ornement des Sutras Mahayana\u00a0: Conna\u00eetre le chemin de la s\u00e9r\u00e9nit\u00e9, combiner les noms de ph\u00e9nom\u00e8nes, comprendre le chemin de la perspicacit\u00e9, analyser leurs significations. \u00bb 06:51
\nDans l\u2019Ornement des Sutras Mahayana, Ma\u00eetre Maitreya dit aussi qu\u2019on devrait savoir que la combinaison des noms des ph\u00e9nom\u00e8nes, c\u2019est le chemin de la s\u00e9r\u00e9nit\u00e9. Ici, le mot \u00ab chemin\u00a0\u00bb, selon Ma\u00eetre Ba-So dans les Quatre Annotations Entrelac\u00e9es s\u2019explique comme un objet de concentration. Le chemin de la s\u00e9r\u00e9nit\u00e9 indique son objet de m\u00e9ditation. Que signifie un objet de m\u00e9ditation de la S\u00e9r\u00e9nit\u00e9? Cela signifie l\u2019assemblage et la combinaison des noms des ph\u00e9nom\u00e8nes. Tel est un objet de m\u00e9ditation de la s\u00e9r\u00e9nit\u00e9. Lorsque la s\u00e9r\u00e9nit\u00e9 se concentre sur un objet, elle unifie toutes les choses. Par exemple, si nous nous concentrons sur \u00ab\u00a0l\u2019impermanence\u00a0de toutes les choses \u00bb. Concernant le terme \u00ab\u00a0l\u2019impermanence\u00a0de toutes les choses \u00bb. Soyez attentifs! Nous utilisons ce terme afin d\u2019unifier toutes les choses. En fin de compte, l\u2019esprit demeure sur l\u2019impermanence seule. Telle est la signification de \u00ab\u00a0Conna\u00eetre le chemin de la s\u00e9r\u00e9nit\u00e9, combiner les noms de ph\u00e9nom\u00e8nes. \u00bb 07:56
\nEnsuite, \u00ab\u00a0Comprendre le chemin de la perspicacit\u00e9, analyser leurs significations. \u00bb signifie que nous devrions comprendre le chemin de la perspicacit\u00e9. Ici, le mot \u00ab chemin \u00bb indique \u00e9galement un objet de m\u00e9ditation. Le chemin de la perspicacit\u00e9 d\u00e9signe un objet de m\u00e9ditation pour la perspicacit\u00e9. Qu\u2019est-ce qu\u2019un objet de m\u00e9ditation pour la perspicacit\u00e9? C\u2019est analyser profond\u00e9ment, distinguer plusieurs objets et leurs significations. Lorsque la s\u00e9r\u00e9nit\u00e9 se concentre sur un objet, elle le fait selon une mani\u00e8re globale. Lorsque la perspicacit\u00e9 se concentre sur un objet, elle le fait d\u2019une mani\u00e8re analytique Il est plus facile pour nous de comprendre la mani\u00e8re dont la s\u00e9r\u00e9nit\u00e9 se concentre sur un objet, mais quand c\u2019est la mani\u00e8re de la perspicacit\u00e9, comment se concentre-t-elle de mani\u00e8re analytique? Poursuivons notre \u00e9tude. Lisons la suite: 08:55
\n\u00ab Il est \u00e9galement dit : \u00ab Bas\u00e9 sur une stabilit\u00e9 v\u00e9ritable, l\u2019attention dirig\u00e9e sur l\u2019esprit, et la distinction des ph\u00e9nom\u00e8nes, c\u2019est la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9 m\u00e9ditative. \u00bb Cela indique que la stabilisation de l\u2019esprit sur la base d\u2019une concentration v\u00e9ritable est la s\u00e9r\u00e9nit\u00e9 et que la sagesse qui diff\u00e9rencie les ph\u00e9nom\u00e8nes est la perspicacit\u00e9. Puisque ces explications correspondent aux significations des sutras pr\u00e9c\u00e9dents, il est inappropri\u00e9 d\u2019interpr\u00e9ter ce passage dans un autre sens. \u00bb 09:22
\nL\u2019Ornement des Sutras Mahayana dit \u00e9galement qu\u2019en se concentrant selon la bonne mani\u00e8re, l\u2019esprit se concentre int\u00e9rieurement. Soyez attentifs! L\u2019esprit se concentre int\u00e9rieurement, les distractions de l\u2019esprit vers les objets ext\u00e9rieurs cessent, il se concentre int\u00e9rieurement et discerne bien les ph\u00e9nom\u00e8nes. Tout cela constitue la s\u00e9r\u00e9nit\u00e9 calme et la perspicacit\u00e9. Ensuite, Ma\u00eetre Tsong-kha-pa explique que sur la base de la concentration v\u00e9ritable, c\u2019est-\u00e0-dire le Samadhi correct, se concentrer int\u00e9rieurement, c\u2019est la s\u00e9r\u00e9nit\u00e9. Et la sagesse qui discerne bien les ph\u00e9nom\u00e8nes, c\u2019est la perspicacit\u00e9. Il est dit que puisque Bodhisattva Maitreya, Bodhisattva le plus v\u00e9n\u00e9rable, a expliqu\u00e9 le sens des sutras de cette mani\u00e8re, il est ainsi inappropri\u00e9 de vouloir les interpr\u00e9ter dans un autre sens. C\u2019est-\u00e0-dire que nous devons expliquer le sens des sutras de cette mani\u00e8re et ne pouvons pas en faire nous-m\u00eames une autre explication. 10:25
\nDans ce bref passage, Ma\u00eetre Tsong-kha-pa nous dit qu\u2019il faut suivre les significations des sutras expliqu\u00e9s par Bodhisattva Maitreya le plus v\u00e9n\u00e9rable. Nous ne pouvons pas les expliquer \u00e0 notre guise, c\u2019est-\u00e0-dire que l\u2019interpr\u00e9tation des sutras doit venir d\u2019une lign\u00e9e authentique. Ainsi, quelle bonne chance avons-nous de pouvoir \u00e9tudier les explications des sutras par la lign\u00e9e authentique! Alors, poursuivons tous bien nos efforts dans l\u2019\u00e9tude. 11:05 00:00
\nXin ch\u00e0o m\u1ecdi ng\u01b0\u1eddi! R\u1ea5t vui khi l\u1ea1i \u0111\u1ebfn l\u00fac ch\u00fang ta c\u00f9ng nhau h\u1ecdc t\u1eadp Qu\u1ea3ng Lu\u1eadn r\u1ed3i. Tr\u01b0\u1edbc khi v\u00e0o h\u1ecdc, t\u00f4i mu\u1ed1n n\u00f3i v\u1edbi m\u1ecdi ng\u01b0\u1eddi r\u1eb1ng: C\u00f3 m\u1ed9t s\u1ed1 b\u1ea1n h\u1ecdc b\u1ea3o r\u1eb1ng h\u1ecd c\u00f3 r\u1ea5t nhi\u1ec1u v\u1ea5n \u0111\u1ec1 mu\u1ed1n h\u1ecfi, v\u00e0 m\u1ecdi ng\u01b0\u1eddi h\u00e3y ghi nh\u1edb nh\u1eefng v\u1ea5n \u0111\u1ec1 m\u00e0 m\u00ecnh c\u1ea7n h\u1ecfi, b\u1edfi v\u00ec s\u1ebd s\u1eafp x\u1ebfp m\u1eddi Ph\u00e1p s\u01b0 \u0111\u1ebfn \u0111\u1ec3 gi\u1ea3i \u0111\u00e1p nghi v\u1ea5n c\u1ee7a m\u1ecdi ng\u01b0\u1eddi, n\u00ean h\u00e3y l\u01b0u l\u1ea1i nh\u1eefng nghi v\u1ea5n c\u1ee7a m\u00ecnh, \u0111\u1eebng c\u00f3 qu\u00ean nh\u00e9! 00:38
\nR\u1ed3i! V\u1eady ch\u00fang ta ti\u1ebfp t\u1ee5c h\u1ecdc n\u00e0o. M\u1eddi m\u1ecdi ng\u01b0\u1eddi m\u1edf Qu\u1ea3ng Lu\u1eadn, v\u1eabn l\u00e0 trang 38, h\u00f4m nay s\u1ebd h\u1ecdc \u0111o\u1ea1n 2 h\u00e0ng 11. Ch\u00fang ta ti\u1ebfp t\u1ee5c xem ph\u1ea7n nguy\u00ean v\u0103n: 00:51
\nGi\u1ea3i th\u00edch \u201ct\u01b0 duy l\u1ef1a ch\u1ecdn ch\u00ednh x\u00e1c, t\u01b0 duy l\u1ef1a ch\u1ecdn t\u1ed1i cao, suy ng\u1eabm to\u00e0n di\u1ec7n, qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n\u201d
\n\u201cTh\u00e1nh V\u00f4 Tr\u01b0\u1edbc B\u1ed3 t\u00e1t thuy\u1ebft: \u201ct\u01b0 duy l\u1ef1a ch\u1ecdn ch\u00ednh x\u00e1c, r\u1eb1ng t\u01b0 duy l\u1ef1a ch\u1ecdn t\u1eadn s\u1edf h\u1eefu t\u00e1nh; t\u01b0 duy l\u1ef1a ch\u1ecdn t\u1ed1i cao, r\u1eb1ng t\u01b0 duy l\u1ef1a ch\u1ecdn nh\u01b0 s\u1edf h\u1eefu t\u00e1nh; khi l\u1ea5y ph\u00e2n bi\u1ec7t tu\u1ec7 s\u1eb5n c\u00f3 t\u00e1c \u00fd ch\u1ea5p v\u00e0o c\u00e1c t\u01b0\u1edbng, l\u00e0 suy ng\u1eabm to\u00e0n di\u1ec7n; l\u00fac ch\u00e2n th\u1eadt qu\u00e1n (tr\u00ed tu\u1ec7 c\u1ee7a kh\u00f4ng t\u00e1nh) l\u00e0 quan s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n\u201d. Gi\u1ea3i th\u00edch m\u1ed9t ch\u00fat, ch\u00ednh l\u00e0 Th\u00e1nh V\u00f4 Tr\u01b0\u1edbc B\u1ed3 t\u00e1t n\u00f3i: Trong \u0111\u00f3 \u201ct\u01b0 duy l\u1ef1a ch\u1ecdn ch\u00ednh x\u00e1c\u201d, t\u1ee9c ch\u1ec9 s\u1ef1 tu duy l\u1ef1a ch\u1ecdn, ph\u00e2n bi\u1ec7t t\u1eadn s\u1edf h\u1eefu t\u00e1nh; t\u1eadn s\u1edf h\u1eefu t\u00e1nh ch\u00ednh l\u00e0 n\u00f3i v\u1ec1 th\u1ebf t\u1ee5c \u0111\u1ebf, kh\u00f4ng ph\u1ea3i l\u00e0 ph\u00e1p c\u1ee7a kh\u00f4ng t\u00e1nh, kh\u00f4ng ph\u1ea3i l\u00e0 ph\u00e1p c\u1ee7a kh\u00f4ng t\u00e1nh. \u201cT\u01b0 duy l\u1ef1a ch\u1ecdn t\u1ed1i cao\u201d, t\u1ee9c l\u00e0 n\u00f3i v\u1ec1 s\u1ef1 t\u01b0 duy l\u1ef1a ch\u1ecdn, ph\u00e2n bi\u1ec7t nh\u01b0 s\u1edf h\u1eefu t\u00e1nh; nh\u01b0 s\u1edf h\u1eefu t\u00e1nh l\u00e0 ch\u00ednh l\u00e0 th\u1eafng ngh\u0129a \u0111\u1ebf, kh\u00f4ng t\u00e1nh; d\u00f9ng tr\u00ed tu\u1ec7 s\u1eb5n c\u00f3, c\u00f3 ph\u00e2n bi\u1ec7t t\u00e1c \u00fd khi ch\u1ea5p gi\u1eef t\u01b0\u1edbng, l\u00e0 \u201csuy ng\u1eabm to\u00e0n di\u1ec7n\u201d; \u1edf \u0111\u00e2y, t\u1eeb \u201cph\u00e2n bi\u1ec7t\u201d trong \u201ch\u1eefu ph\u00e2n bi\u1ec7t\u201d v\u1edbi ch\u1eef \u201ct\u1ea7m t\u01b0\u201d trong ti\u1ebfng T\u1ea1ng l\u00e0 c\u00f9ng m\u1ed9t t\u1eeb, c\u00f9ng m\u1ed9t t\u1eeb n\u00ean c\u00f3 th\u1ec3 d\u1ecbch th\u00e0nh \u201cph\u00e2n bi\u1ec7t\u201d, c\u0169ng c\u00f3 th\u1ec3 d\u1ecbch th\u00e0nh \u201ct\u1ea7m t\u01b0\u201d. \u1ede \u0111\u00e2y, \u0111ang gi\u1ea3i th\u00edch t\u1eeb \u201ct\u1ea7m t\u01b0\u201d, n\u00ean t\u1eeb \u201cph\u00e2n bi\u1ec7t\u201d kh\u00f4ng th\u1ec3 hi\u1ec3u th\u00e0nh ngh\u0129a t\u00e2m ph\u00e2n bi\u1ec7t \u0111\u01b0\u1ee3c, n\u1ebfu kh\u00f4ng \u0111\u01b0\u1ee3c hi\u1ec3u b\u1eb1ng ngh\u0129a l\u00e0 t\u00e2m ph\u00e2n bi\u1ec7t. V\u1eady ph\u1ea3i hi\u1ec3u th\u00e0nh ngh\u0129a g\u00ec? L\u00e0 t\u1ea7m t\u01b0 v\u1eady. \u201cC\u00f3 ph\u00e2n bi\u1ec7t tu\u1ec7 t\u00e1c \u00fd\u201d, t\u1ee9c l\u00e0 n\u00f3i r\u1eb1ng c\u00f3 t\u1ea7m t\u01b0 tr\u00ed tu\u1ec7 t\u00e1c \u00fd nh\u01b0 v\u1eady, d\u00f9ng t\u00e1c \u00fd nh\u01b0 v\u1eady \u0111i ch\u1ea5p th\u1ee7 n\u01a1i t\u01b0\u1edbng, nh\u01b0 th\u1ebf g\u1ecdi l\u00e0 \u201csuy ng\u1eabm to\u00e0n di\u1ec7n\u201d. Ch\u00e2n th\u1eadt qu\u00e1n s\u00e1t, khi ch\u00ednh x\u00e1c ph\u00e2n bi\u1ec7t, th\u00ec \u0111\u00f3 ch\u00ednh l\u00e0 \u201cqu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n\u201d. 02:48
\nTi\u1ebfp theo, Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 l\u1ea1i gi\u1ea3i th\u00edch th\u00eam, xin h\u00e3y xem ph\u1ea7n nguy\u00ean v\u0103n: \u201cT\u1ea7m l\u00e0 suy ngh\u0129 s\u01a1 l\u01b0\u1ee3c, t\u1ee9 l\u00e0 t\u1ec9 m\u1ec9 qu\u00e1n s\u00e1t. Ch\u1ea5p th\u1ee7 n\u01a1i t\u01b0\u1edbng, kh\u00f4ng ph\u1ea3i l\u00e0 ch\u1ea5p tr\u01b0\u1edbc th\u1eadt s\u1ef1, m\u00e0 l\u00e0 ph\u00e2n bi\u1ec7t c\u00e1c t\u01b0\u1edbng c\u1ee7a \u0111\u1ed1i c\u1ea3nh. Do \u0111\u00f3 t\u01b0 duy l\u1ef1a ch\u1ecdn nh\u01b0 s\u1edf h\u1eefu t\u00e1nh v\u00e0 t\u1eadn s\u1edf h\u1eefu t\u00e1nh th\u00ec \u0111\u00f3 l\u00e0 c\u1ea3 suy ng\u1eabm to\u00e0n di\u1ec7n v\u00e0 qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n\u201d. V\u1eeba r\u1ed3i c\u00f3 \u0111\u1ec1 c\u1eadp \u0111\u1ebfn suy ng\u1eabm to\u00e0n di\u1ec7n v\u00e0 qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n, v\u1eady th\u1ebf n\u00e0o l\u00e0 \u201ct\u1ea7m\u201d? \u201cT\u1ea7m\u201d ch\u00ednh l\u00e0 suy ngh\u0129 m\u1ed9t c\u00e1ch s\u01a1 l\u01b0\u1ee3c, ng\u1eabm ngh\u0129 m\u1ed9t c\u00e1ch qua loa, kh\u00f4ng suy x\u00e9t v\u00e0 ph\u00e2n bi\u1ec7t m\u1ed9t c\u00e1ch t\u1ec9 m\u1ec9, \u0111\u00f3 ch\u00ednh l\u00e0 t\u1ea7m. C\u0169ng gi\u1ed1ng nh\u01b0, b\u1ea1n \u0111\u1ebfn m\u1ed9t n\u01a1i n\u00e0o \u0111\u00f3 \u0111\u1ec3 t\u00ecm m\u1ed9t v\u1eadt g\u00ec \u0111\u00f3, b\u1ea1n ch\u1ec9 t\u00ecm m\u1ed9t c\u00e1ch \u0111\u1ea1i kh\u00e1i xem c\u00f3 hay kh\u00f4ng th\u00f4i, ch\u1ee9 kh\u00f4ng ph\u1ea3i t\u00ecm ki\u1ec3u cu\u1ed1n chi\u1ebfu t\u1eebng ch\u00fat t\u1eebng ch\u00fat m\u1ed9t, b\u1ea1n s\u1ebd kh\u00f4ng t\u00ecm nh\u01b0 v\u1eady. Do \u0111\u00f3, n\u00f3 ch\u00ednh l\u00e0 m\u1ed9t s\u1ef1 suy t\u01b0 s\u01a1 l\u01b0\u1ee3c. V\u1eady, th\u1ebf n\u00e0o l\u00e0 \u201ct\u1ee9\u201d? L\u00e0 qu\u00e1n s\u00e1t m\u1ed9t c\u00e1ch t\u1ec9 m\u1ec9, qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9, ph\u00e2n t\u00edch, l\u1ef1a ch\u1ecdn. \u201cT\u1ea7m\u201d v\u00e0 \u201ct\u1ee9\u201d, m\u1ed9t c\u00e1i l\u00e0 suy ngh\u0129, xem x\u00e9t m\u1ed9t c\u00e1ch qua loa; m\u1ed9t c\u00e1i l\u00e0 xem x\u00e9t, quan s\u00e1t m\u1ed9t c\u00e1ch t\u1ec9 m\u1ec9. S\u1ef1 kh\u00e1c bi\u1ec7t l\u1edbn nh\u1ea5t gi\u1eefa t\u1ea7m v\u00e0 t\u1ee9 l\u00e0 l\u00fac ph\u00e2n bi\u1ec7t \u0111\u1ed1i c\u1ea3nh, l\u00fac \u0111\u00f3 s\u1ebd c\u00f3 s\u1ef1 kh\u00e1c bi\u1ec7t gi\u1eefa th\u00f4 v\u00e0 t\u1ebf. 04:23
\n\u201cCh\u1ea5p th\u1ee7 n\u01a1i t\u01b0\u1edbng, kh\u00f4ng ph\u1ea3i l\u00e0 ch\u1ea5p tr\u01b0\u1edbc th\u1eadt s\u1ef1, m\u00e0 l\u00e0 ph\u00e2n bi\u1ec7t c\u00e1c t\u01b0\u1edbng c\u1ee7a \u0111\u1ed1i c\u1ea3nh\u201d. V\u1eeba r\u1ed3i, Ng\u00e0i B\u1ed3 t\u00e1t V\u00f4 Tr\u01b0\u1edbc c\u00f3 \u0111\u1ec1 c\u1eadp r\u1eb1ng: \u201cKhi l\u1ea5y ph\u00e2n bi\u1ec7t tu\u1ec7 s\u1eb5n c\u00f3 t\u00e1c \u00fd ch\u1ea5p v\u00e0o t\u00e1c t\u01b0\u1edbng, l\u00e0 suy ng\u1eabm to\u00e0n di\u1ec7n\u201d. V\u1eady, th\u1ebf n\u00e0o l\u00e0 \u201cch\u1ea5p th\u1ee7 n\u01a1i t\u01b0\u1edbng\u201d? Ph\u1ea3i ch\u0103ng l\u00e0 ch\u1ea5p v\u00e0o c\u00e1c t\u01b0\u1edbng, c\u0169ng ch\u00ednh l\u00e0 t\u01b0\u1edbng ch\u1ea5p? Ng\u00e0i \u0110\u1ea1i s\u01b0 n\u00f3i: \u201cKh\u00f4ng ph\u1ea3i l\u00e0 ch\u1ea5p tr\u01b0\u1edbc th\u1eadt s\u1ef1\u201d, kh\u00f4ng ph\u1ea3i ch\u1ea5p v\u00e0o th\u1eadt \u0111\u1ebf. Trong r\u1ea5t nhi\u1ec1u kinh \u0111i\u1ec3n \u0111\u1ec1u c\u00f3 nh\u1eafc \u0111\u1ebfn t\u01b0\u1edbng ch\u1ea5p, c\u00f3 l\u00fac t\u01b0\u1edbng ch\u1ea5p ch\u00ednh l\u00e0 n\u00f3i ch\u1ea5p v\u00e0o th\u1eadt \u0111\u1ebf, nh\u01b0ng Ng\u00e0i \u0110\u1ea1i s\u01b0 c\u00f3 n\u00f3i ch\u1ea5p t\u01b0\u1edbng \u1edf \u0111\u00e2y kh\u00f4ng th\u1ec3 \u0111\u01b0\u1ee3c hi\u1ec3u l\u00e0 ch\u1ea5p v\u00e0o th\u1eadt \u0111\u1ebf. V\u1eady, n\u00ean hi\u1ec3u n\u00f3 l\u00e0 g\u00ec? Ch\u00ednh l\u00e0 ph\u00e2n bi\u1ec7t hi\u1ec7n tr\u1ea1ng c\u1ee7a \u0111\u1ed1i c\u1ea3nh, ph\u00e2n bi\u1ec7t s\u1ef1 kh\u00e1c nhau c\u1ee7a c\u00e1c \u0111\u1ed1i c\u1ea3nh. 05:18
\n\u201cDo \u0111\u00f3 t\u01b0 duy l\u1ef1a ch\u1ecdn nh\u01b0 s\u1edf h\u1eefu t\u00e1nh v\u00e0 t\u1eadn s\u1edf h\u1eefu t\u00e1nh th\u00ec \u0111\u00f3 l\u00e0 c\u1ea3 suy ng\u1eabm to\u00e0n di\u1ec7n v\u00e0 qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n\u201d. Khi t\u01b0 duy, l\u1ef1a ch\u1ecdn, ph\u00e2n bi\u1ec7t nh\u01b0 s\u1edf h\u1eefu t\u00e1nh v\u00e0 t\u1eadn s\u1edf h\u1eefu t\u00e1nh, m\u1ed7i th\u1ee9 \u0111\u1ec1u c\u00f3 hai lo\u1ea1i n\u00e0y suy ng\u1eabm to\u00e0n di\u1ec7n v\u00e0 qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n – trong khi t\u01b0 duy l\u1ef1a ch\u1ecdn nh\u01b0 s\u1edf h\u1eefu t\u00e1nh, th\u00ec \u0111\u00e3 bao h\u00e0m t\u01b0 duy l\u1ef1a ch\u1ecdn c\u1ea3 suy ng\u1eabm to\u00e0n di\u1ec7n v\u00e0 qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n c\u1ee7a nh\u01b0 s\u1edf h\u1eefu t\u00e1nh; v\u00e0 trong khi t\u01b0 duy l\u1ef1a ch\u1ecdn t\u1eadn s\u1edf h\u1eefu t\u00e1nh, th\u00ec c\u0169ng \u0111\u00e3 bao h\u00e0m t\u01b0 duy l\u1ef1a ch\u1ecdn c\u1ea3 suy ng\u1eabm to\u00e0n di\u1ec7n v\u00e0 qu\u00e1n s\u00e1t t\u1ec9 m\u1ec9 to\u00e0n di\u1ec7n c\u1ee7a t\u1eadn s\u1edf h\u1eefu t\u00e1nh. 05:55
\nD\u1ef1a v\u00e0o B\u1ea3o V\u00e2n Kinh, Kinh Trang Nghi\u00eam Lu\u1eadn gi\u1ea3i th\u00edch m\u1eadt \u00fd c\u1ee7a Gi\u1ea3i Th\u00e2m M\u1eadt Kinh.
\nTi\u1ebfp t\u1ee5c xem: B\u1ea3o V\u00e2n Kinh n\u00f3i t\u01b0\u01a1ng \u0111\u1ed3ng v\u1edbi ngh\u0129a l\u00ed c\u1ee7a Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, c\u0169ng n\u00f3i r\u00f5 r\u00e0ng r\u1eb1ng: \u201cXa-ma-tha l\u00e0 t\u00e2m nh\u1ea5t c\u1ea3nh t\u00e1nh (t\u00e2m nhi\u1ebfp v\u00e0o m\u1ed9t \u0111\u1ed1i c\u1ea3nh). T\u1ef3-b\u00e1t-x\u00e1-na l\u00e0 qu\u00e1n s\u00e1t m\u1ed9t c\u00e1ch \u0111\u00fang \u0111\u1eafn\u201d. C\u00e1ch n\u00f3i c\u1ee7a B\u1ea3o V\u00e2n Kinh v\u00e0 Gi\u1ea3i Th\u00e2m M\u1eadt Kinh t\u01b0\u01a1ng thu\u1eadn v\u1edbi nhau, trong B\u1ea3o V\u00e2n Kinh c\u0169ng \u0111\u1ec1 c\u1eadp r\u1ea5t r\u00f5 r\u00e0ng: Xa-ma-tha l\u00e0 ch\u1ec9 cho t\u00e2m nh\u1ea5t c\u1ea3nh t\u00e1nh, t\u00e2m nh\u1ea5t c\u1ea3nh t\u00e1nh l\u00e0 g\u00ec? T\u1ee9c l\u00e0 nh\u1ea5t t\u00e2m chuy\u00ean ch\u00fa. T\u1ef3-b\u00e1t-xa-na ch\u1ec9 cho c\u00e1i g\u00ec? Ch\u00ednh l\u00e0 s\u1ef1 qu\u00e1n s\u00e1t ch\u00ednh x\u00e1c. 06:36
\nV\u1eady, h\u00e3y xem ti\u1ebfp, \u201cNg\u00e0i T\u1eeb T\u00f4n trong Trang Nghi\u00eam Kinh Lu\u1eadn c\u0169ng n\u00f3i: \u201cPh\u1ea3i bi\u1ebft t\u00ean c\u1ee7a c\u00e1c ph\u00e1p, bi\u1ebft t\u1ed5ng h\u1ee3p t\u00ean c\u1ee7a t\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p \u0111\u00f3 l\u00e0 s\u1edf duy\u00ean c\u1ee7a ch\u1ec9; n\u00ean bi\u1ebft s\u1edf duy\u00ean c\u1ea3nh c\u1ee7a di\u1ec7u qu\u00e1n \u0111\u00f3 ch\u00ednh l\u00e0 t\u01b0 duy, l\u1ef1a ch\u1ecdn m\u1ed9t c\u00e1ch s\u00e2u r\u1ed9ng v\u1ec1 ngh\u0129a l\u00ed c\u1ee7a c\u00e1c ph\u00e1p\u201d. Trong Kinh Trang Nghi\u00eam Lu\u1eadn \u0110\u1ee9c Ch\u00ed T\u00f4n T\u1eeb Th\u1ecb n\u00f3i: N\u00ean hi\u1ec3u r\u00f5 v\u1ec1 t\u1ea5t c\u1ea3 danh x\u01b0ng c\u1ee7a c\u00e1c ph\u00e1p, ch\u00ednh l\u00e0 ph\u00e1p c\u1ee7a ch\u1ec9. Ph\u1ea7n ch\u00fa th\u00edch c\u1ee7a Ng\u00e0i Ba S\u00f4 Ph\u00e1p v\u01b0\u01a1ng trong T\u1ee9 Gia H\u1ee3p Ch\u00fa, ch\u1eef \u201cph\u00e1p\u201d n\u00e0y \u0111\u01b0\u1ee3c Ng\u00e0i gi\u1ea3i th\u00edch l\u00e0 s\u1edf duy\u00ean, ph\u00e1p c\u1ee7a ch\u1ec9 t\u1ee9c l\u00e0 s\u1edf duy\u00ean c\u1ee7a ch\u1ec9, \u00fd ch\u1ec9 s\u1edf duy\u00ean c\u1ee7a ch\u1ec9. V\u1eady, v\u00ec sao g\u1ecdi l\u00e0 s\u1edf duy\u00ean c\u1ee7a ch\u1ec9? Ch\u00ednh l\u00e0 t\u1ed5ng t\u1eadp, t\u1ed5ng h\u1ee3p t\u1ea5t c\u1ea3 danh x\u01b0ng c\u1ee7a c\u00e1c ph\u00e1p, \u0111\u00f3 g\u1ecdi l\u00e0 s\u1edf duy\u00ean c\u1ee7a ch\u1ec9. V\u1eady, ch\u1ec9 an tr\u00fa tr\u00ean s\u1edf duy\u00ean, l\u00e0 d\u00f9ng ph\u01b0\u01a1ng ph\u00e1p th\u1ed1ng nhi\u1ebfp m\u00e0 an tr\u00fa, v\u00ed d\u1ee5 nh\u01b0 n\u00f3i an tr\u00fa n\u01a1i \u201cc\u00e1c h\u00e0nh v\u00f4 th\u01b0\u1eddng\u201d, t\u1eeb danh x\u01b0ng \u201cc\u00e1c h\u00e0nh v\u00f4 th\u01b0\u1eddng\u201d n\u00e0y, ch\u00fa \u00fd! Th\u1ed1ng nhi\u1ebfp t\u1eeb danh x\u01b0ng \u201cc\u00e1c h\u00e0nh v\u00f4 th\u01b0\u1eddng\u201d n\u00e0y, \u0111\u1ebfn cu\u1ed1i c\u00f9ng th\u00ec n\u1ed9i t\u00e2m ch\u1ec9 c\u00f3 an tr\u00fa n\u01a1i v\u00f4 th\u01b0\u1eddng. \u0110\u00e2y ch\u00ednh l\u00e0 \u00fd ngh\u0129a c\u1ee7a \u201cph\u1ea3i bi\u1ebft t\u00ean c\u1ee7a c\u00e1c ph\u00e1p, bi\u1ebft t\u1ed5ng h\u1ee3p t\u00ean c\u1ee7a t\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p \u0111\u00f3 l\u00e0 s\u1edf duy\u00ean c\u1ee7a ch\u1ec9\u201d. 07:56
\nV\u1eady th\u00ec, \u201cn\u00ean bi\u1ebft s\u1edf duy\u00ean c\u1ea3nh c\u1ee7a di\u1ec7u qu\u00e1n \u0111\u00f3 ch\u00ednh l\u00e0 t\u01b0 duy, l\u1ef1a ch\u1ecdn m\u1ed9t c\u00e1ch s\u00e2u r\u1ed9ng v\u1ec1 ngh\u0129a l\u00ed c\u1ee7a c\u00e1c ph\u00e1p\u201d, \u00fd n\u00f3i r\u1eb1ng c\u1ea7n ph\u1ea3i bi\u1ebft r\u00f5 ph\u00e1p c\u1ee7a qu\u00e1n, \u201cph\u00e1p\u201d \u1edf \u0111\u00e2y c\u0169ng ch\u00ednh l\u00e0 n\u00f3i cho s\u1edf duy\u00ean, ph\u00e1p c\u1ee7a qu\u00e1n ch\u00ednh l\u00e0 s\u1edf duy\u00ean c\u1ee7a qu\u00e1n. V\u1eady, s\u1edf duy\u00ean c\u1ee7a qu\u00e1n l\u00e0 g\u00ec? L\u00e0 t\u01b0 duy, l\u1ef1a ch\u1ecdn m\u1ed9t c\u00e1ch s\u00e2u r\u1ed9ng v\u1ec1 nhi\u1ec1u ngh\u0129a l\u00ed. Khi ch\u1ec9 an tr\u00fa tr\u00ean s\u1edf duy\u00ean, th\u00ec n\u00f3 d\u00f9ng ph\u01b0\u01a1ng ph\u00e1p th\u1ed1ng nhi\u1ebfp \u0111\u1ec3 an tr\u00fa; nh\u01b0ng khi qu\u00e1n an tr\u00fa tr\u00ean s\u1edf duy\u00ean, th\u00ec n\u00f3 d\u00f9ng ph\u01b0\u01a1ng ph\u00e1p t\u01b0 duy, l\u1ef1a ch\u1ecdn \u0111\u1ec3 an tr\u00fa. Ph\u01b0\u01a1ng th\u1ee9c an tr\u00fa c\u1ee7a ch\u1ec9, th\u00ec ch\u00fang ta c\u00f3 th\u1ec3 d\u1ec5 hi\u1ec3u, nh\u01b0ng ph\u01b0\u01a1ng th\u1ee9c c\u1ee7a qu\u00e1n, ph\u01b0\u01a1ng th\u1ee9c t\u01b0 duy, l\u1ef1a ch\u1ecdn th\u00ec ph\u1ea3i an tr\u00fa nh\u01b0 th\u1ebf n\u00e0o? Ch\u00fang ta c\u00f3 th\u1ec3 ti\u1ebfp t\u1ee5c h\u1ecdc. 08:53
\nCh\u00fang ta c\u00f9ng xem ph\u1ea7n d\u01b0\u1edbi. \u201cL\u1ea1i n\u00f3i: \u201cAn tr\u00fa \u0111\u00fang \u0111\u1eafn l\u00e0 n\u01a1i n\u01b0\u01a1ng t\u1ef1a \u0111\u1ec3 t\u00e2m an tr\u00fa tr\u00ean t\u00e2m v\u00e0 thi\u1ec7n x\u1ea3o l\u1ef1a ch\u1ecdn c\u00e1c ph\u00e1p, l\u00e0 t\u1ecbch ch\u1ec9, l\u00e0 th\u1eafng qu\u00e1n\u201d. M\u1eadt \u00fd trong kinh \u0111\u01b0\u1ee3c gi\u1ea3i th\u00edch nh\u01b0 v\u1eady r\u1ed3i, kh\u00f4ng th\u1ec3 t\u00f9y \u00fd m\u00e0 gi\u1ea3i th\u00edch ngh\u0129a c\u1ee7a kinh kh\u00e1c \u0111i \u0111\u01b0\u1ee3c\u201d. Trong Kinh Trang Nghi\u00eam Lu\u1eadn l\u1ea1i n\u00f3i: N\u01b0\u01a1ng v\u00e0o s\u1ef1 an tr\u00fa \u0111\u00fang \u0111\u1eafn, t\u00e2m an tr\u00fa n\u01a1i n\u1ed9i t\u00e2m, ch\u00fa \u00fd! T\u00e2m an tr\u00fa n\u01a1i n\u1ed9i t\u00e2m; ch\u1ea5m d\u1ee9t t\u00e2m t\u00e1n lo\u1ea1n \u0111\u1ed1i v\u1edbi ngo\u1ea1i c\u1ea3nh, an tr\u00fa n\u01a1i n\u1ed9i t\u00e2m, th\u00eam v\u00e0o \u0111\u00f3 s\u1ef1 kh\u00e9o l\u00e9o ph\u00e2n bi\u1ec7t, l\u1ef1a ch\u1ecdn c\u00e1c ph\u00e1p, \u0111\u00e2y ch\u00ednh l\u00e0 n\u00f3i v\u1ec1 t\u1ecbch ch\u1ec9 v\u00e0 th\u1eafng qu\u00e1n. Ti\u1ebfp theo, Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 gi\u1ea3i th\u00edch r\u1eb1ng, n\u01b0\u01a1ng v\u00e0o ch\u00e1nh \u0111\u1ecbnh, c\u0169ng ch\u00ednh l\u00e0 n\u01b0\u01a1ng v\u00e0o Tam-ma-\u0111\u1ecba \u0111\u00fang \u0111\u1eafn m\u00e0 an tr\u00fa n\u01a1i n\u1ed9i t\u00e2m, \u0111\u00e2y ch\u00ednh l\u00e0 t\u1ecbch ch\u1ec9; c\u00f2n th\u00eam v\u00e0o \u0111\u00f3 tr\u00ed tu\u1ec7 kh\u00e9o l\u00e9o ph\u00e2n bi\u1ec7t, l\u1ef1a ch\u1ecdn c\u00e1c ph\u00e1p, \u0111\u00e2y ch\u00ednh l\u00e0 th\u1eafng qu\u00e1n. N\u00f3i v\u1ec1 Ng\u00e0i T\u1eeb Th\u1ecb, Ng\u00e0i Ch\u00ed T\u00f4n T\u1eeb Th\u1ecb \u0111\u00e3 gi\u1ea3i th\u00edch v\u1ec1 m\u1eadt \u00fd \u0111\u01b0\u1ee3c n\u00f3i trong kinh \u0111i\u1ec3n nh\u01b0 v\u1eady r\u1ed3i, do \u0111\u00f3 n\u1ed9i dung c\u1ee7a kinh \u0111i\u1ec3n kh\u00f4ng \u0111\u01b0\u1ee3c suy lu\u1eadn ra th\u00e0nh n\u1ed9i dung kh\u00e1c n\u1eefa. C\u0169ng ch\u00ednh l\u00e0 nh\u1ea5t \u0111\u1ecbnh ph\u1ea3i gi\u1ea3i th\u00edch v\u1ec1 n\u1ed9i dung c\u1ee7a kinh \u0111i\u1ec3n nh\u01b0 v\u1eady, kh\u00f4ng \u0111\u01b0\u1ee3c t\u1ef1 m\u00ecnh gi\u1ea3i th\u00edch theo c\u00e1ch kh\u00e1c. 10:25
\n\u1ede trong \u0111o\u1ea1n ng\u1eafn n\u00e0y, Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 \u0111\u00e3 h\u01b0\u1edbng d\u1eabn ch\u00fang ta c\u1ea7n ph\u1ea3i tu\u00e2n theo s\u1ef1 gi\u1ea3i th\u00edch c\u1ee7a Ng\u00e0i Ch\u00ed T\u00f4n T\u1eeb Th\u1ecb v\u1ec1 m\u1eadt \u00fd \u0111\u01b0\u1ee3c tuy\u00ean thuy\u1ebft trong kinh \u0111i\u1ec3n, kh\u00f4ng \u0111\u01b0\u1ee3c mu\u1ed1n gi\u1ea3i th\u00edch th\u1ebf n\u00e0o th\u00ec gi\u1ea3i th\u00edch, n\u1ebfu mu\u1ed1n gi\u1ea3i th\u00edch kinh \u0111i\u1ec3n c\u1ea7n ph\u1ea3i c\u00f3 s\u1ef1 truy\u1ec1n th\u1eeba m\u1ed9t c\u00e1ch thanh t\u1ecbnh. V\u1eady, h\u1ecdc \u0111\u01b0\u1ee3c ph\u01b0\u01a1ng ph\u00e1p gi\u1ea3i th\u00edch kinh \u0111i\u1ec3n c\u00f3 truy\u1ec1n th\u1eeba m\u1ed9t c\u00e1ch thanh t\u1ecbnh, \u0111\u00e2y kh\u00f4ng ch\u1ec9 l\u00e0 c\u00e1i ph\u01b0\u1edbc ba \u0111\u1eddi m\u00e0 th\u00f4i \u0111\u00e2u! N\u00ean, m\u1ecdi ng\u01b0\u1eddi nh\u1ea5t \u0111\u1ecbnh ph\u1ea3i c\u1ed1 g\u1eafng h\u1ecdc ti\u1ebfp. 11:05 00:00
\n\u0417\u0434\u0440\u0430\u0432\u0441\u0442\u0432\u0443\u0439\u0442\u0435! \u042f \u043e\u0447\u0435\u043d\u044c \u0440\u0430\u0434\u0430, \u0447\u0442\u043e \u0432\u043d\u043e\u0432\u044c \u043d\u0430\u0441\u0442\u0430\u043b\u043e \u0432\u0440\u0435\u043c\u044f \u0438\u0437\u0443\u0447\u0430\u0442\u044c \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb. \u041f\u0435\u0440\u0435\u0434 \u0442\u0435\u043c \u043a\u0430\u043a \u043d\u0430\u0447\u0430\u0442\u044c \u0437\u0430\u043d\u044f\u0442\u0438\u0435, \u0445\u043e\u0447\u0443 \u043f\u043e\u043f\u0440\u043e\u0441\u0438\u0442\u044c \u0442\u0435\u0445, \u0443 \u043a\u043e\u0433\u043e \u0432\u043e\u0437\u043d\u0438\u043a\u043b\u0438 \u0432\u043e\u043f\u0440\u043e\u0441\u044b, \u0437\u0430\u043f\u0438\u0441\u0430\u0442\u044c \u0438\u0445. \u041f\u043e\u0437\u0436\u0435 \u0434\u043e\u0441\u0442\u043e\u0447\u0442\u0438\u043c\u044b\u0435 \u043e\u0442\u0432\u0435\u0442\u044f\u0442 \u043d\u0430 \u044d\u0442\u0438 \u0432\u043e\u043f\u0440\u043e\u0441\u044b.\u00a0 \u041f\u043e\u044d\u0442\u043e\u043c\u0443 \u043e\u0442\u043b\u043e\u0436\u0438\u0442\u0435 \u043f\u043e\u043a\u0430 \u0441\u0432\u043e\u0438 \u0432\u043e\u043f\u0440\u043e\u0441\u044b, \u043d\u043e \u043d\u0435 \u0437\u0430\u0431\u044b\u0432\u0430\u0439\u0442\u0435 \u0438\u0445. 00:38
\n\u0425\u043e\u0440\u043e\u0448\u043e. \u0421\u0435\u0433\u043e\u0434\u043d\u044f \u043c\u044b \u043f\u0440\u043e\u0434\u043e\u043b\u0436\u0438\u043c \u043d\u0430\u0448\u0435 \u0443\u0447\u0435\u043d\u0438\u0435.\u00a0\u041f\u0440\u043e\u0448\u0443 \u0432\u0441\u0435\u0445 \u043e\u0442\u043a\u0440\u044b\u0442\u044c \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb \u043d\u0430 \u0441\u0442\u0440\u0430\u043d\u0438\u0446\u0435 338.\u00a0\u0421\u0435\u0433\u043e\u0434\u043d\u044f \u043c\u044b \u043f\u0440\u043e\u0447\u0438\u0442\u0430\u0435\u043c \u0432\u0442\u043e\u0440\u0443\u044e \u0441\u0442\u0440\u043e\u043a\u0443 \u0441\u043d\u0438\u0437\u0443.\u00a0\u0414\u0430\u0432\u0430\u0439\u0442\u0435 \u043f\u0440\u043e\u0434\u043e\u043b\u0436\u0438\u043c \u0447\u0438\u0442\u0430\u0442\u044c \u0442\u0435\u043a\u0441\u0442. 00:51
\n\u041e\u0431\u044a\u044f\u0441\u043d\u0435\u043d\u0438\u0435 \u00ab\u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f\u00bb, \u00ab\u043e\u0441\u043d\u043e\u0432\u0430\u0442\u0435\u043b\u044c\u043d\u043e\u0433\u043e \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f\u00bb,\u00a0 \u00ab\u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u044f\u00bb, \u00ab\u0430\u043d\u0430\u043b\u0438\u0437\u0430\u00bb
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\n\u00ab\u00ab\u0418 \u0434\u0430\u043b\u0435\u0435: \u00ab\u041f\u043e\u0441\u043a\u043e\u043b\u044c\u043a\u0443 \u043f\u0440\u0438 \u043f\u043e\u043c\u043e\u0449\u0438 \u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u043e\u0433\u043e \u0441\u043e\u0441\u0440\u0435\u0434\u043e\u0442\u043e\u0447\u0435\u043d\u0438\u044f \u0437\u0430\u043a\u0440\u0435\u043f\u043b\u044f\u044e\u0442 \u0443\u043c \u043d\u0430 [\u043e\u0434\u043d\u043e\u0439] \u043c\u044b\u0441\u043b\u0438 \u0438 \u043f\u043e\u0441\u043a\u043e\u043b\u044c\u043a\u0443 \u0433\u043b\u0443\u0431\u043e\u043a\u043e \u0438\u0441\u0441\u043b\u0435\u0434\u0443\u044e\u0442 \u0434\u0445\u0430\u0440\u043c\u044b, \u0442\u043e \u044d\u0442\u043e (\u0441\u043e\u043e\u0442\u0432\u0435\u0442\u0441\u0442\u0432\u0435\u043d\u043d\u043e) \u2014\u00a0 \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.\u00bb
\n\u0422\u043e \u0435\u0441\u0442\u044c \u0444\u0438\u043a\u0441\u0430\u0446\u0438\u044f \u043c\u044b\u0441\u043b\u0438 \u0431\u043b\u0430\u0433\u043e\u0434\u0430\u0440\u044f \u043f\u043e\u0434\u043b\u0438\u043d\u043d\u043e\u043c\u0443 \u0441\u0430\u043c\u0430\u0434\u0445\u0438 \u2014 \u044d\u0442\u043e \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u044c, \u0430 \u043c\u0443\u0434\u0440\u043e\u0441\u0442\u044c \u0433\u043b\u0443\u0431\u043e\u043a\u043e\u0433\u043e \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f \u0434\u0445\u0430\u0440\u043c \u2014 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0435.\u00a0\u0422\u0430\u043a\u043e\u0435 \u0442\u043e\u043b\u043a\u043e\u0432\u0430\u043d\u0438\u0435 \u0432\u043f\u043e\u043b\u043d\u0435 \u0441\u043e\u043e\u0442\u0432\u0435\u0442\u0441\u0442\u0432\u0443\u0435\u0442 \u0437\u0430\u043c\u044b\u0441\u043b\u0443 \u044d\u0442\u0438\u0445 \u0441\u0443\u0442\u0440, \u0438 \u0443\u0436\u0435 \u043d\u0435\u0432\u043e\u0437\u043c\u043e\u0436\u043d\u043e \u043f\u043e\u043d\u044f\u0442\u044c \u0438\u0445 \u0441\u043c\u044b\u0441\u043b \u043f\u043e-\u0438\u043d\u043e\u043c\u0443. \u00bb\u00bb[6]\u00a009:22
\n\u0412 \u00ab\u0423\u043a\u0440\u0430\u0448\u0435\u043d\u0438\u0438 \u0441\u0443\u0442\u0440 \u041c\u0430\u0445\u0430\u044f\u043d\u044b\u00bb \u0433\u043e\u0432\u043e\u0440\u0438\u0442\u0441\u044f, \u0447\u0442\u043e, \u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u044b\u043c \u043e\u0431\u0440\u0430\u0437\u043e\u043c \u0437\u0430\u0444\u0438\u043a\u0441\u0438\u0440\u043e\u0432\u0430\u0432 \u0443\u043c \u043d\u0430 \u0432\u043d\u0443\u0442\u0440\u0435\u043d\u043d\u0435\u043c \u2014 \u043e\u0431\u0440\u0430\u0442\u0438\u0442\u0435 \u0432\u043d\u0438\u043c\u0430\u043d\u0438\u0435! \u2014 \u0437\u0430\u0444\u0438\u043a\u0441\u0438\u0440\u043e\u0432\u0430\u0432 \u0443\u043c \u043d\u0430 \u0432\u043d\u0443\u0442\u0440\u0435\u043d\u043d\u0435\u043c, \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u044c \u043f\u0440\u0435\u043a\u0440\u0430\u0449\u0430\u0435\u0442 \u0431\u043b\u0443\u0436\u0434\u0430\u043d\u0438\u0435 \u043c\u044b\u0441\u043b\u0438 \u043f\u043e \u0432\u043d\u0435\u0448\u043d\u0438\u043c \u043e\u0431\u044a\u0435\u043a\u0442\u0430\u043c. \u0417\u0430\u043a\u0440\u0435\u043f\u043b\u0435\u043d\u0438\u0435 \u0443\u043c\u0430 \u043d\u0430 \u043e\u0434\u043d\u043e\u0439 \u043c\u044b\u0441\u043b\u0438, \u0430 \u0442\u0430\u043a\u0436\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u0435 \u0434\u0445\u0430\u0440\u043c \u2014 \u044d\u0442\u043e \u043d\u0430\u0437\u044b\u0432\u0430\u0435\u0442\u0441\u044f \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u044c\u044e \u0438 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0435\u043c. 09:51
\n\u0414\u0430\u043b\u0435\u0435 \u043c\u0430\u0441\u0442\u0435\u0440 \u0426\u043e\u043d\u043a\u0430\u043f\u0430 \u043e\u0431\u044a\u044f\u0441\u043d\u044f\u0435\u0442, \u0447\u0442\u043e \u043f\u043e\u0434\u043b\u0438\u043d\u043d\u043e\u0435 \u0441\u043e\u0441\u0440\u0435\u0434\u043e\u0442\u043e\u0447\u0435\u043d\u0438\u0435, \u0442\u043e \u0435\u0441\u0442\u044c \u043e\u0431\u0440\u0430\u0449\u0435\u043d\u0438\u0435 \u043c\u044b\u0441\u043b\u0438 \u0432\u043e\u0432\u043d\u0443\u0442\u0440\u044c \u043f\u0440\u0438 \u043f\u043e\u043c\u043e\u0449\u0438 \u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u043e\u0433\u043e \u0441\u0430\u043c\u0430\u0434\u0445\u0438 \u2014\u00a0 \u044d\u0442\u043e \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u044c.\u00a0\u041c\u0443\u0434\u0440\u043e\u0441\u0442\u044c \u0432\u0441\u0451 \u0431\u043e\u043b\u044c\u0448\u0435\u0433\u043e \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f \u0434\u0445\u0430\u0440\u043c \u2014\u00a0\u044d\u0442\u043e \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0435.\u00a0\u0422\u0430\u043a \u043a\u0430\u043a \u0431\u043e\u0434\u0445\u0438\u0441\u0430\u0442\u0442\u0432\u0430 \u041c\u0430\u0439\u0442\u0440\u0435\u044f \u2014\u00a0\u043d\u0430\u0438\u0431\u043e\u043b\u0435\u0435 \u043f\u043e\u0447\u0438\u0442\u0430\u0435\u043c\u044b\u0439 \u0431\u043e\u0434\u0445\u0438\u0441\u0430\u0442\u0442\u0432\u0430 \u2014 \u0438\u043c\u0435\u043d\u043d\u043e \u0442\u0430\u043a\u0438\u043c \u043e\u0431\u0440\u0430\u0437\u043e\u043c \u043e\u0431\u044a\u044f\u0441\u043d\u0438\u043b \u0441\u043c\u044b\u0441\u043b \u0441\u0432\u044f\u0449\u0435\u043d\u043d\u044b\u0445 \u0441\u0443\u0442\u0440, \u0442\u043e \u043d\u0435 \u043f\u043e\u0434\u043e\u0431\u0430\u0435\u0442 \u0438\u043d\u0442\u0435\u0440\u043f\u0440\u0435\u0442\u0438\u0440\u043e\u0432\u0430\u0442\u044c\u00a0\u0441\u0443\u0442\u0440\u044b \u043f\u043e-\u0434\u0440\u0443\u0433\u043e\u043c\u0443.\u00a0\u0422\u043e \u0435\u0441\u0442\u044c, \u043c\u044b \u0434\u043e\u043b\u0436\u043d\u044b \u043e\u0431\u044a\u044f\u0441\u043d\u044f\u0442\u044c \u0441\u043c\u044b\u0441\u043b \u0441\u0443\u0442\u0440 \u0442\u043e\u043b\u044c\u043a\u043e \u0442\u0430\u043a,\u00a0\u043d\u0435\u043b\u044c\u0437\u044f \u0438\u043d\u0442\u0435\u0440\u043f\u0440\u0435\u0442\u0438\u0440\u043e\u0432\u0430\u0442\u044c \u043f\u043e-\u0441\u0432\u043e\u0435\u043c\u0443.\u00a010:25
\n\u0412 \u044d\u0442\u043e\u043c \u043c\u0430\u043b\u0435\u043d\u044c\u043a\u043e\u043c \u043e\u0442\u0440\u044b\u0432\u043a\u0435\u00a0\u043c\u0430\u0441\u0442\u0435\u0440 \u0426\u043e\u043d\u043a\u0430\u043f\u0430 \u0440\u0430\u0441\u0441\u043a\u0430\u0437\u0430\u043b \u043d\u0430\u043c, \u0447\u0442\u043e \u043c\u044b \u0434\u043e\u043b\u0436\u043d\u044b \u0441\u043b\u0435\u0434\u043e\u0432\u0430\u0442\u044c \u0441\u043c\u044b\u0441\u043b\u0443 \u0441\u0443\u0442\u0440, \u043a\u043e\u0442\u043e\u0440\u044b\u0439 \u0440\u0430\u0437\u044a\u044f\u0441\u043d\u0438\u043b\u00a0\u0434\u043e\u0441\u0442\u043e\u0447\u0442\u0438\u043c\u044b\u0439 \u0431\u043e\u0434\u0445\u0438\u0441\u0430\u0442\u0442\u0432\u0430 \u041c\u0430\u0439\u0442\u0440\u0435\u044f. \u041c\u044b \u043d\u0435 \u0434\u043e\u043b\u0436\u043d\u044b \u0438\u043d\u0442\u0435\u0440\u043f\u0440\u0435\u0442\u0438\u0440\u043e\u0432\u0430\u0442\u044c \u0438\u0445, \u043a\u0430\u043a \u0445\u043e\u0442\u0438\u043c.\u00a0\u0420\u0430\u0437\u044a\u044f\u0441\u043d\u0435\u043d\u0438\u044f \u0441\u0432\u044f\u0449\u0435\u043d\u043d\u044b\u0445 \u0442\u0435\u043a\u0441\u0442\u043e\u0432 \u0434\u043e\u043b\u0436\u043d\u044b\u00a0 \u043f\u0435\u0440\u0435\u0434\u0430\u0432\u0430\u0442\u044c\u0441\u044f \u0447\u0435\u0440\u0435\u0437 \u043f\u043e\u0434\u043b\u0438\u043d\u043d\u044b\u0435 \u043b\u0438\u043d\u0438\u0438 \u043f\u0440\u0435\u0435\u043c\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0441\u0442\u0438.\u00a0\u041a\u0430\u043a \u0436\u0435 \u043d\u0430\u043c \u043f\u043e\u0441\u0447\u0430\u0441\u0442\u043b\u0438\u0432\u0438\u043b\u043e\u0441\u044c \u0438\u0437\u0443\u0447\u0430\u0442\u044c \u043e\u0431\u044a\u044f\u0441\u043d\u0435\u043d\u0438\u044f \u0441\u043c\u044b\u0441\u043b\u0430 \u0441\u0443\u0442\u0440, \u043f\u0435\u0440\u0435\u0434\u0430\u043d\u043d\u044b\u0435 \u043f\u043e \u043f\u043e\u0434\u043b\u0438\u043d\u043d\u043e\u0439 \u043b\u0438\u043d\u0438\u0438 \u043f\u0440\u0435\u0435\u043c\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0441\u0442\u0438! \u041f\u043e\u044d\u0442\u043e\u043c\u0443 \u043f\u0440\u0438\u0437\u044b\u0432\u0430\u044e \u0432\u0441\u0435\u0445 \u043f\u0440\u043e\u0434\u043e\u043b\u0436\u0438\u0442\u044c \u0438\u0437\u0443\u0447\u0435\u043d\u0438\u0435.\u00a011:05
\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. 8-9.
\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. 9.
\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. 9.
\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. 9.
\n[5] \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. 9.
\n[6] \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. 9-10.<\/p>\n","protected":false},"excerpt":{"rendered":"
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