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\/>\n\u5bf9\u4e8e\u6211\u4eec\u4fee\u5b9a\u6765\u8bf4\uff0c\u5c31\u662f\u6709\u4e86\u5b9a\u7684\u6240\u7f18\u4e4b\u540e\uff0c\u6211\u4eec\u5c31\u8981\u4fee\u4e5d\u4f4f\u5fc3\u3002\u4fee\u4e5d\u4f4f\u5fc3\u5c31\u662f\u8981\u7ecf\u8fc7\u6570\u6570\u5730\u7ec3\u4e60\uff0c\u4e00\u904d\u53c8\u4e00\u904d\u7ec3\u4e60\uff0c\u8fd9\u79cd\u8fc7\u7a0b\u662f\u5fc5\u4e0d\u53ef\u5c11\u7684\u3002\u6211\u4eec\u5728\u8fd9\u79cd\u8bad\u7ec3\u4e4b\u4e2d\uff0c\u8981\u78e8\u7ec3\u81ea\u5df1\u7684\u5fc3\u6027\u3001\u8010\u5fc3\uff0c\u8fd8\u6709\u6cbf\u7740\u6559\u5178\u4fee\u884c\u7684\u8fd9\u79cd\u7eaf\u5ea6\uff0c\u8981\u4f9d\u7740\u4f20\u627f\u7684\u6559\u6388\u4fee\u884c\u3002\u6240\u4ee5\u4e0d\u7528\u628a\u4fee\u5b9a\u60f3\u6210\u5929\u4e0a\u7684\u4e91\u6735\u600e\u4e48\u6837\u4e5f\u8ffd\u4e0d\u4e0a\uff0c\u56e0\u4e3a\u8fd9\u672c\u8bba\u5c31\u662f\u7ed9\u60f3\u8981\u4fee\u5b9a\u7684\u4eba\u5199\u7684\u3002\u4fee\u5b9a\u662f\u4e3a\u4e86\u505a\u4ec0\u4e48\u5462\uff1f\u5c31\u662f\u8981\u53bb\u8bc1\u5f97\u7a7a\u6027\u554a\uff01\u4e3a\u4ec0\u4e48\u8981\u8bc1\u5f97\u7a7a\u6027\u5462\uff1f\u4e86\u8131\u751f\u6b7b\u554a\uff0114:22<br \/>\n\u6240\u4ee5\u5bf9\u4e8e\u5b9a\u7684\u6240\u7f18\u4fee\u4e5d\u4f4f\u5fc3\uff0c\u8fd9\u5c31\u662f\u4eca\u5929\u6240\u8bb2\u7684\u5962\u6469\u4ed6\u3002\u4e0a\u9762\u8fd9\u6bb5\u300a\u83e9\u8428\u5730\u300b\u7684\u539f\u6587\u5c31\u662f\u8bb2\u4e86\u4fee\u4e60\u5962\u6469\u4ed6\u7684\u65b9\u6cd5\u3002\u5e0c\u671b\u5927\u5bb6\u4eca\u5929\u542c\u4e86\u80fd\u751f\u6b22\u559c\u5fc3\u3001\u53d1\u6b32\u6c42\u5fc3\uff0c\u5c06\u6765\u6211\u4eec\u4e00\u8d77\u6765\u4fee\u4e5d\u4f4f\u5fc3\uff0c\u4e43\u81f3\u521d\u7985\u7b49\u4ee5\u4e0a\u7684\u7985\u5b9a\uff0c\u7528\u8fd9\u6837\u7684\u7985\u5b9a\u7684\u6444\u6301\u529b\u53bb\u95fb\u601d\u7a7a\u6027\uff0c\u53bb\u8bc1\u5f97\u6b62\u89c2\u53cc\u8fd0\u300214:59<br \/>\n\u8c22\u8c22\u5927\u5bb6\uff0115:02<br \/>\n\u300a\u83e9\u63d0\u9053\u6b21\u7b2c\u5e7f\u8bba\u300b\u539f\u6587\u6539\u8bd1\u53c2\u8003\u8868<\/p>\n<p>\u9875\u6570<\/p>\n<p>\u884c\u6570<\/p>\n<p>\u539f\u8bd1\uff08\u798f\u667a\u7b2c\u4e09\u7248\uff09<\/p>\n<p>\u6539\u8bd1<\/p>\n<p>\u6539\u8bd1\u539f\u56e0<\/p>\n<p>339<\/p>\n<p>6<\/p>\n<p>\u4e91<\/p>\n<p>\u4ea6\u4e91<\/p>\n<p>\u636e\u85cf\u6587\u8865\u8bd1\u3002<\/p>\n<p>339<\/p>\n<p>7<\/p>\n<p>\u5b89\u4f4f\u3001\u7b49\u4f4f<\/p>\n<p>\u5b89\u4f4f<\/p>\n<p>\u636e\u85cf\u6587\u6539\u8bd1\u3002<\/p>\n<p>\u00a0 00:00Preparatory Review  Hello, everyone! I&#8217;m very happy that it&#8217;s time for us to study the Great Treatise together again. Have you been well this week? Today, we will continue to learn about serenity. A while ago, we began learning the third of the six subtopics in the main outline\u2014Do you still remember it? What is the third point in the outline? It is the nature of serenity and insight\u2014in other words, what serenity and insight are. Up to here, how many sutras has Master Tsong-kha-pa cited to explain the nature of serenity and insight? Can you still recall them? He draws from the Sutra Unravelling the Intended Meaning, the Cloud of Jewels Sutra, and the Ornament of the Mahayana Sutras. With them, he very clearly explains the nature of serenity and insight. Today, we will continue into the next part. Please open the Great Treatise to volume 3, page 17, the last paragraph. Let&#8217;s look at the text: 01:20  The Nature of Serenity According to the Bodhisattva Levels  Also, Asanga&#8217;s Bodhisattva Levels says:\u00a0Have your mind definitely directed at an object of meditation which is simply some inexpressible thing or meaning. Take to mind[2] the thought to be free from all elaboration and to be free from all mental distraction. Through this, affirm all objects of meditation. On the signs of the meditative concentration within, from &#8220;mental placement&#8221; and &#8220;patched placement,&#8221; and so on up to &#8220;single channeling&#8221; and &#8220;equipoise&#8221;\u2014these are called &#8220;serenity.&#8221; 01:50  The Bodhisattva Levels comes from the Levels of Yogic Deeds. It is one of the &#8220;levels&#8221; in the Actual Levels portion. The Levels of Yogic Deeds contains five parts in total, and let me briefly list them in order: the Actual Levels [of Yogic Deeds], Compendium of Determinations, Compendium of Explanations, Compendium of Enumerations, and Compendium of Bases. The Actual Levels explains 17 &#8220;levels&#8221; in total, and the Bodhisattva Levels is the 15th one.[3] 02:16  So, what are the 17 levels, respectively? Have any of you read the Levels of Yogic Deeds? They are: the level of [investigation of] the five bodily consciousnesses, the level of the mental consciousness; then, the level of investigation and analysis, the level of analysis without investigation, and the level of no investigation or analysis; and the sixth\u2014the level of samahita [equipoise], seventh\u2014the level of non-samahita [non-equipoise], eighth\u2014the level with mind, ninth\u2014the level without mind, and, 10th\u2014the level arisen from hearing, 11th\u2014the level arisen from thinking, and the 12th is the level arisen from meditation. Then, the 13th, 14th, and 15th are the Shravaka Levels, Pratyekabuddha Levels, and Bodhisattva Levels, and the 16th and 17th are the level with residue, and\u2014the 17th\u2014level without remainder.[4] The Bodhisattva Levels is the 15th of these Levels. Next, let us look at the text. 03:13  The Object of Meditation: Simply Some Inexpressible Thing or Meaning  The Bodhisattva Levels says, &#8220;Have your mind definitely directed at an object of meditation which is simply some inexpressible thing or meaning.&#8221; Regarding these words, in the Four Interwoven Annotations, Master Ba-so has an explanation for this passage from the Bodhisattva Levels. Regarding Master Ba-so, how much do you know about him? According to available records, in a previous life, this venerated monk was Master Ke-drup&#8217;s younger brother. He studied under Master Tsong-kha-pa and Master Ke-drup, was well-versed in the scriptural teachings, and served as the sixth Ganden Chi-pa [Abbot of Ganden Monastery]. Because he had once resided at the Ba-so Lhun-drup De-chen Monastery, where he extensively practiced and taught, he became known as the Venerated Master Ba-so.[5] 04:04  This remarkable spiritual teacher received the oral instructions of Master Ke-drup, as well as the oral instructions of Master Jam-pel Gya-tso, so he is a very important teacher in the lineages of oral instructions. He passed these oral instructions down to Chos-kyi Dor-je. Who did Master Cho-kyi Dor-je then pass them down to? The famous Wen-sa-pa. Since then, they became well-known as the oral instructions of Wen-sa-pa. Wen-sa-pa taught these instructions to Master Sang-gye Ye-she. Have you heard of him? He composed about the 35 Buddha Confessions, and we have studied it once before. I hope everyone can often review it as well. 04:42  Now, back to the passage from the Levels of Yogic Deeds, Master Ba-so explains about &#8220;simply some [&#8230;] thing&#8221;\u2014as it says here, &#8220;simply some [&#8230;] thing.&#8221; What is &#8220;simply some thing&#8221;? It means purely an object\u2014the basis for any attribute or characteristic. Then, what is &#8220;simply some meaning?&#8221; It means simply the meaning or entity that is being referred to. To give an example, for instance, a &#8220;[water] pot&#8221;[6]\u2014Is a pot considered as a &#8220;thing,&#8221; or a &#8220;meaning&#8221;? A pot is simply a thing, whereas a &#8220;bulbous vessel able to hold water&#8221; is its referent entity or meaning. This is an example once given by [Harwa Jamyang Lochu] Rinpoche.[7] In the scriptural teachings, the entity\u2014or nature\u2014of emptiness is called that which is &#8220;beyond expression,&#8221; or, the &#8220;inexpressible.&#8221; &#8220;Simply some inexpressible thing&#8221; means an object with the attribute of emptiness; which means an object that embodies emptiness as its attribute. In other words, it means something which is characterized by emptiness. So, what kind of phenomena are characterized by emptiness? Can you think of examples? Do &#8220;non-existent phenomena&#8221; have the attribute of emptiness? They cannot. It is stated that if something is an existent phenomenon, it must possess the attribute of emptiness. 06:06  The State of Mind While Taking Up the Object  So now, with simply some thing or meaning which is inexpressible, or beyond expression\u2014like we just discussed, what should we then do about it? &#8220;Have your mind definitely directed&#8221; at it, which means to have our mind fully directed at such an object of meditation. What does it mean to &#8220;direct&#8221; the mind at something? It is to have the mind take up this object, or &#8220;apprehend&#8221; this object. After this, &#8220;take to mind the thought to be free from all elaboration and to be free from all mental distraction.&#8221; Keep in mind this thought\u2014to steer away from all elaboration, and from all distractions of the mind. What does &#8220;elaboration&#8221; mean? It means distraction toward things like attributes, characteristics, and such; in other words, elaboration through discernment and differentiation. So then, being &#8220;free from all elaboration&#8221; means settling the mind on what is purely an object, or purely a meaning\u2014a meaning, as only what is meant or denoted\u2014and not extending the thought to any further particularities. In other words, there is no further examination or differentiation. Rinpoche once explained that &#8220;to be free from all elaboration&#8221; means not carrying out any observation for any particular features of the phenomenon at hand, because if we engage in such discerning observation, it would count as &#8220;elaboration&#8221; in this context, since this section tells us to &#8220;have [our] mind definitely directed,&#8221; and &#8220;be free from all elaboration.&#8221; 07:36  Then, &#8220;to be free from all mental distraction&#8221; means staying away from distracted states which result from mental laxity and excitement. And, we must actively take to mind this thought\u2014that &#8220;my mind must be free from distraction due to laxity and excitement.&#8221; Actively attend to this thought. And, regarding this &#8220;thought&#8221;\u2014the &#8220;thought&#8221; that is mentioned here, this &#8220;thought&#8221;\u2014what is this thought like? Here, it says &#8220;free from all elaboration&#8221; and &#8220;free from all mental distraction,&#8221; right? So, we need to take to mind the idea of being free from elaboration and distraction, so as to keep the mind in a state that is free from elaboration and distraction. This means to set the mind in such a state of being. This state of being is free from distraction toward things like attributes and features. It is also free from elaboration through discernment and differentiation. On top of that, it also needs to be free from distraction due to laxity and excitement. 08:36  So, regarding this state of mind after one has mentally taken up the object, how many times is the phrase &#8220;free from&#8221; used here? &#8220;Take to mind the thought to be free from all elaboration and to be free from all mental distraction.&#8221; And what else? There is &#8220;have your mind definitely directed at an object of meditation which is simply [Chinese text:] some thing or meaning [free from expression].&#8221; So, this part provides a description for the mind in this state of being. One should say that it is a very precise description. 09:08  After we &#8220;take to mind the thought to be free from all elaboration and to be free from all mental distraction,&#8221; what should we do? &#8220;Affirm all objects of meditation&#8221;\u2014affirm those objects. &#8220;On the signs of the meditative concentration within from &#8216;mental placement&#8217; and &#8216;patched placement,&#8217; and so on up to &#8216;single channeling&#8217; and &#8216;equipoise&#8217;\u2014these are called &#8216;serenity.'&#8221; First, let us go over the meaning of &#8220;affirm.&#8221; So, &#8220;affirm&#8221; [technically &#8220;take conviction&#8221;] is explained differently in different contexts.[8] Here, Master Ba-so explains that &#8220;affirm all objects of meditation&#8221; means &#8220;practice on,&#8221; or &#8220;meditate on all objects of meditation.&#8221; With regards to the &#8220;signs of the meditative concentration within,&#8221; these &#8220;signs&#8221; refer to objects of meditation in concentration. What should we do about the object of the concentration? We need to bring the mind to &#8220;mental placement,&#8221; &#8220;patched placement,&#8221; and so on, up to &#8220;single channeling,&#8221; and then up to &#8220;equipoise.&#8221; And, from &#8220;mental placement,&#8221; all the way to &#8220;equipoise,&#8221; there are a total of nine things involved, which are called the &#8220;nine mental states.&#8221; 10:28  The nine mental states are something we will study in later sections on serenity. In brief, they are mental placement, continuous placement, patched placement, and, close placement, taming, pacification, complete pacification, one-pointed attention, and lastly, equipoise, which is also translated as &#8220;balanced placement.&#8221; Regarding the ninth mental state, Master Xuanzang&#8217;s translation of the Bodhisattva Levels calls it &#8220;equipoise.&#8221; In later parts of the Great Treatise on the nine mental states, Venerable Fazun translated it as &#8220;balanced placement.&#8221; Though the terms are translated differently, they actually refer to the same state of mental abiding. 11:05  Repeated Familiarization, Based on Lineage Instructions  Next, it says &#8220;affirm all objects of meditation.&#8221; About the word &#8220;affirm,&#8221; as mentioned just now, Master Ba-so explains it as &#8220;meditate on&#8221; or &#8220;practice.&#8221; &#8220;Affirm all objects of meditation&#8221; means &#8220;meditate on all objects of meditation.&#8221; So, do you remember what it means to &#8220;meditate&#8221;? Have we learned about it earlier in the Great Treatise? In which section did we learn about it? Well, does &#8220;how to sustain the meditation session&#8221; discuss it? According to Master Tsong-kha-pa, when it comes to &#8220;meditation&#8221;\u2014meditation\u2014how does he define it? Is it &#8220;repeated familiarization&#8221;?[9] We can think about it. 11:45  So, speaking of &#8220;repeated familiarization,&#8221; there is the word &#8220;familiarization.&#8221; The Confucian Analectssays, &#8220;To learn and often familiarize, is it not a joy?&#8221;[10] This [Chinese] character for &#8220;familiarization&#8221; is said to symbolize that\u2014a bird must flap its wings many times before it can fly.[11] So, it needs repeated practice, time and time again. When it comes to repeated practice, practicing something for many times, if you have learned and practiced something, you would have all had this experience. For example, after a young bird&#8217;s features gradually become fully grown, its mother would then teach it how to fly. I have once closely observed a fledgling learning to fly. At the start, a little bird cannot fly much at all. After it flies out of the nest, it would quickly fall\u00a0 to the ground. Once, I saw a whole nest of young fledglings, and among them, there was one plump little bird. After its siblings had all flown away, it still squatted in the grass nearby\u2014because it couldn&#8217;t fly back to the nest, which was built by its parents on a metal post. It couldn&#8217;t fly back. It had fallen to the ground while trying to fly, so there it was, sitting in the grass. As dusk approached, you&#8217;d see a round little head almost hidden in the grass\u2014it was that little bird. At the time, I wondered if its mom and dad would come back to find it. It turned out that its parents did come back, and they accompanied the little bird. It would take this little one quite a few more days of practice than its siblings. But one day, I did see it at last\u2014Ah!\u2014soaring on its wings, and away to the skies! 13:33  So, for our practice of meditative concentration, after we have an object to meditate on, we then need to practice the nine mental states. And the nine mental states are something that require repeated practice, time and time again. This is a necessary process for us. In the process of this training, we need to train our mind and our patience, and polish how well we follow the scriptural teachings in our practice\u2014how authentic our practice is in following the instructions of authentic lineages. So, there is no need for us to think of meditative concentration like clouds in the sky, entirely beyond our grasp, because this treatise was written for people who want to practice meditative concentration. Why practice meditative concentration? To realize emptiness! Why realize emptiness? To put an end to death and rebirth! 14:22  Thus, training in the nine mental states with an appropriate object\u2014this makes &#8220;serenity&#8221; as we have discussed today. The passage above from the Bodhisattva Levels is precisely to explain how to practice serenity\u2014the method. After hearing it today, I hope everyone can feel happy and excited about it, and have a true desire for it. In the future, let us practice the nine mental states together, and even the first meditative stabilization and the higher concentrations. Drawing from the power of such meditative concentration, let us study and contemplate emptiness, and realize the unification of serenity and insight. Thank you, everyone!\u00a0 15:02          Original English text (Snow Lion text, Vol. III, p.17)      English textin this transcript      Tibetan text  w\/ rough lit. interpretation      Chinese text  w\/ rough lit. interpretation          Also, Asanga&#8217;s Bodhisattva Levelssays:  \u00a0      Also, Asanga&#8217;s Bodhisattva Levelssays:  \u00a0      \u0f0d\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f0b\u0f63\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0c\u0f0d  Also from the Bodhisattva Levels,  \u00a0  (In Tibetan, the expression for &#8220;says&#8221; is placed at the end of the quotation, and will be seen in the passage in the next teaching.)      \u300a\u83e9\u85a9\u5730\u300b\u4ea6\u4e91\ufe30  The Bodhisattva Levelsalso says,          With your mind definitely directed at an object of meditation which is simply some inexpressible thing or its meaning,      Have your mind definitely directed at an object of meditation which is simply some inexpressible thing or meaning.      \u0f56\u0f62\u0f97\u0f7c\u0f51\u0f0b\u0f51\u0f74\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0f44\u0f7c\u0f66\u0f0b\u0f54\u0f7c\u0f0b\u0f59\u0f58\u0f0b\u0f51\u0f44\u0f0b\u0f51\u0f7c\u0f53\u0f0b\u0f59\u0f58\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f63\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f44\u0f7a\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f42\u0f4f\u0f51\u0f0b\u0f53\u0f66\u0f0d  &#8220;On an object of some inexpressible thing alone or meaning alone, with the mind definitely focused,      \u300c\u65bc\u96e2\u8a00\u8aaa\u552f\u4e8b\u552f\u7fa9\u6240\u7de3\u5883\u4e2d\u7e6b\u5fc3\u4ee4\u4f4f\uff0c  &#8220;On objects of meditation which are free from expression,only things or only meanings, hold the mind and make it stay.          an attentive perception free from all elaboration and free from all mental distraction      Take to mind the thought to be free from all elaboration and to be free from all mental distraction.      \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f54\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f51\u0f44\u0f0b\u0f56\u0fb2\u0f63\u0f0b\u0f56\u0f0b\u0f51\u0f44\u0f0c\u0f0d \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f61\u0f7c\u0f44\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f42\u0f61\u0f7a\u0f44\u0f0b\u0f56\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f51\u0f44\u0f0b\u0f56\u0fb2\u0f63\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f60\u0f51\u0f74\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f66\u0f0b  on the free-from-all-elaboration-and-free-from-all-manifest-distraction-of-mind thought, direct your attention, and with this      \u96e2\u8af8\u6232\u8ad6\uff0c\u96e2\u5fc3\u64fe\u4e82\u60f3\u4f5c\u610f\u6545\uff0c  Be free from elaborations, and be free from disturbances of mind\u2014mentally engage this thought. Through this,          takes up any object of meditation.      Through this, affirm all objects of meditation.      \u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f63\u0f0b\u0f58\u0f7c\u0f66\u0f0b\u0f54\u0f0b\u0f53  take conviction on all objects.      \u65bc\u8af8\u6240\u7de3\u800c\u4f5c\u52dd\u89e3\uff0c  take conviction on the objects of meditation.          Then, &#8220;meditative serenity&#8221; exists from the point at which internal concentration stabilizes and focuses your attention on a sign, and for as long as it maintains a single, extended flow and maintains concentration.      On the signs of the meditative concentration within, from mental placement and patched placement, and so on up to single channeling and equipoise\u2014these are called &#8220;serenity.&#8221;      \u0f0d\u0f53\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f58\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f63\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f60\u0f47\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f56\u0f66\u0fa1\u0f74\u0f66\u0f0b\u0f4f\u0f7a\u0f0b\u0f60\u0f47\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f53\u0f66\u0f0d \u0f62\u0f92\u0fb1\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b\u0f42\u0f45\u0f72\u0f42\u0f0b\u0f4f\u0f74\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f51\u0f74\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f56\u0f62\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f53\u0f72\u0f0b\u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f5e\u0f7a\u0f66\u0f0b\u0f56\u0fb1\u0f60\u0f7c\u0f0d  on the signs of the meditative concentration within, anything from mental placement and constrained placement, and so on up to single-mindedness and equipoise\u2014this\u2014is called &#8216;serenity.&#8217;      \u65bc\u8af8\u5b9a\u76f8\u4ee4\u5fc3\u5167\u4f4f\u3001\u5b89\u4f4f\uff0c\u5ee3\u8aaa\u4e43\u81f3\u4e00\u8da3\u3001\u7b49\u6301\uff0c\u662f\u540d\u5962\u6469\u4ed6\u3002\u300d  On the signs of the meditative concentration, make the mind settle inwardly, settle stably, and so on up to have one-pointedness and equipoise\u2014such is called &#8216;serenity.&#8217;          [1]\u00a0The corresponding passage in the Great Treatise is the first half of the last quotation on page 17 of Vol. 3, starting around the middle of the page. The passage in the Great Treatise says:Also, Asanga&#8217;s Bodhisattva Levels says:With your mind definitely directed at an object of meditation which is simply some inexpressible thing or its meaning, an attentive perception free from all elaboration and free from all mental distraction takes up any object of meditation. Then, &#8220;meditative serenity&#8221; exists from the point at which internal concentration stabilizes and focuses your attention on a sign, and for as long as it maintains a single, extended flow and maintains concentration.    [2] \u201cTake to mind\u201d here is a translation for the Tibetan word (\u0f61\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f56\u0fb1\u0f7a\u0f51; yid la byed) which is usually translated as expressions related to \u201cattention\u201d or \u201cmental engagement.\u201d It is also translated sometimes as \u201ctake to mind,\u201d \u201cbring to mind,\u201d \u201cmental activity\u201d and the like. This same Tibetan (and Chinese) word has been discussed earlier in teaching 10, in the subsection called \u201c\u2018Mental Engagement\u2019 and \u2018Attention\u2019 can Refer to Either a Mental Factor or an Activity of a Consciousness.\u201d  [3] This part of the teaching discusses a composition by Asanga Bodhisattva on the levels of yogic practice, consisting of a collection of five texts. The English title &#8220;Levels of the Yogic Path,&#8221; as appears in the Great Treatise, may be used to refer to the whole composition of the five texts collectively, or just the first of the five, which is the main part and often goes by the title of the entire collection. In Chinese, the first part is usually called by a title (\u672c\u5730\u5206; ben3 di4 fen1) which can be translated in English as the &#8220;Actual Levels Section,&#8221; which is similar to a corresponding title which it has in Tibetan (\u0f66\u0f60\u0f72\u0f0b\u0f51\u0f44\u0f7c\u0f66\u0f0b\u0f42\u0f5e\u0f72; sa&#8217;i dngos gzhi; lit. &#8220;actual grounds,&#8221; or &#8220;main text on the grounds&#8221;). In translating this teaching, this first section is referred to as the (Levels of Yogic Deeds\u2014)Actual Levels, or Actual Levels of Yogic Deeds to differentiate from the collective title. In the Great Treatise, the title &#8220;Actual Levels&#8221; (\u0f66\u0f60\u0f72\u0f0b\u0f51\u0f44\u0f7c\u0f66\u0f0b\u0f42\u0f5e\u0f72; sa&#8217;i dngos gzhi) is also used to refer to the parts of the Actual Levels section excluding the Shravaka Levels and Bodhisattva Levels (Also see the Great Treatise, Vol. III, note 45 about this).  In the Tibetan text of the Great Treatise, the whole composition collection is referred to either under a single title (\u0f62\u0fa3\u0f63\u0f0b\u0f60\u0f56\u0fb1\u0f7c\u0f62\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66; rnal abyor spyod pa&#8217;i sa; lit. &#8220;grounds of yogic practice&#8221;), or as the &#8220;texts on the levels&#8221; (\u0f66\u0f0b\u0f66\u0fa1\u0f7a; sa sde) or the &#8220;five texts on the levels&#8221; (\u0f66\u0f0b\u0f66\u0fa1\u0f7a\u0f0b\u0f63\u0f94; sa sde lnga). The latter type of reference can be found, for example, in Vol. III, in the parts of the text associated with notes 45, 57, and 58. The abbreviation convention used in these notes can be found in the book on p. 425 (Notably among these, &#8220;LRCM&#8221; is short for &#8220;Lam-Rim-Chen-Mo,&#8221; referring to the Great Treatise itself. &#8220;Sbh&#8221; is short for &#8220;Sravaka-bhumi,&#8221; the Shravaka Levels. &#8220;Bbh&#8221; is short for &#8220;Bodhisattva-bhumi,&#8221; the Bodhisattva Levels).  In the Tibetan Tripitaka, the full texts of the Shravaka Levels and the Bodhisattva Levels are not included under the title Levels of Yogic Deeds\u2014Actual Levels, but are entered as separate texts after the other subsections of the Actual Levels. The four Compendia, the subsequent parts in the collection, are also entered in the Tripitaka as separate texts after the Bodhisattva Levels. Historically, Tibetan translators obtained different parts of the Levels of Yogic Deeds on separate occasions, and translated them separately, so initially, these had been regarded in the Tibetan tradition more as separate compositions, and to some extent still continue to be. On the other hand, Master Xuanzang obtained all parts of the Levels of Yogic Deeds on his single journey to India, so the Chinese translation for the collective composition was made under a single title, and entered into the Chinese Tripitaka as a single treatise (Ch. \u745c\u4f3d\u5e2b\u5730\u8ad6; yu2 qie2 shi1 di4 lun4; lit. &#8220;treatise on the grounds of a yogic practitioner&#8221;), with all 17 levels arranged in order in the Actual Levels, followed then by the four Compendia, all as constituent parts of the same treatise. The order in which the four Compendia are arranged also vary between the Tibetan and Chinese Tripitaka. The teaching here lists them in the order by which they appear in the Chinese Tripitaka. For their order in the Tibetan Tripitaka, one would exchange the positions of the Compendium of Explanations and the Compendium of Bases.\u00a0 The Compendium of Bases contains three subsections which contain subject matters respectively related to the three scriptural collections\u2014Sutra, Vinaya, and Matrka (The last of which is herein understood as Abhidharma). In the Chinese Tripitaka, these three subsections are all subsumed within the Compendium of Bases. In the Tibetan Tripitaka, the Sutra subsection is entered as the Compendium of Bases (with the title for the whole Compendium), followed by the Vinaya section, which is entered as a separate text called the Compendium of Vinaya. The Matrka subsection of this Compendium is not found in the Tibetan Tripitaka.  The English titles of the composition collection as well as for the constituent texts are rendered differently in different publications. For example, in the U.M.A. Institute bibliography, the collective title is the Five Treatises on the Grounds. The individual texts within are respectively referred to as, in the order by which they appear in the Tibetan Tripitaka: (1) the Grounds of Yogic Practice followed by and including (1a) the Ground of Hearers and (1b) the Ground of Bodhisattvas, then (2) the Compendium of Ascertainments, (3) Compendium of Bases (4) Compendium of Enumerations, and (5) Compendium of Explanations.  In The Bodhisattva Path to Unsurpassed enlightenment: A Complete Translation of the &#8220;Bodhisattvabh\u016bmi&#8221; (trans. Engle, A. Snow Lion: Boulder. 2016), the introduction contains a section which explains about the composition collection and its constituent texts, stating that the four latter texts are supplementary to the first. In this introduction, Asanga Bodhisattva&#8217;s composition collection is referred to as the Stages of Spiritual Practice or the Five Sections on the Stages. The five parts are respectively called, also by their order in the Tibetan Tripitaka, (1) Stages of Spiritual Practice (the same title as for the whole collection) or Treatise of Multiple Stages, then (2) A Collection of Determinations, (3) Collection on [Canonical] Topics, (4) Collection of Canonical Expressions and (5) Collection on Exegesis.  Master Kuiji (\u7aba\u57fa; kui1 ji1), one of the main disciples of Master Xuanzang, wrote a Brief Compilation on the Treatise on the Levels of Yogic Deeds (\u745c\u4f3d\u5e2b\u5730\u8ad6\u7565\u7e82; yu2 qie2 shi1 di4 lun4 lue4 zuan3; title translated from Chinese using the title &#8220;Levels of Yogic Deeds&#8221; as seen in the Great Treatise). In it, he summarizes key points from each part of the Levels of Yogic Deeds. His synoptic statements on the subject matters of each of the five constituent texts suggest that all four Compendia address their respective topics specifically in relation to the Actual Levels.  [4] In Master Kuiji&#8217;s (see note 3 above) Brief Compilation on the Treatise on the Levels of Yogic Deeds, he also explains that these 17 &#8220;levels&#8221; mainly encompass the objects, practices, and results of the path. The first nine levels concern the objects. The 10th through 15 levels concern the practice, where the 10th through 12th concern the general practices in Buddhism, and the 13th through 15th respectively concern the practices of the three vehicles. The 16th and 17th levels respectively concern nirvana with and without remainder.  Some of the names of the 17 levels here are adapted from entries in the Digital Dictionary of Buddhism: English Terms Index (http:\/\/www.buddhism-dict.net\/ddb\/indexes\/term-en.html, accessed Jan 14, 2021). The Digital Dictionary of Buddhism refers to them as &#8220;stages&#8221; rather than &#8220;levels.&#8221; Here, the word &#8220;stage&#8221; in each entry is replaced with &#8220;level,&#8221; to be consistent with the wording in the current context. A few other changes in word choice are also made.  [5] The biography outlined here in the teaching is of Master Baso&#8217;s earlier lifetime (1402-1473), as Baso Chokyi Gyeltsen (\u0f56\u0f0b\u0f66\u0f7c\u0f0b\u0f46\u0f7c\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f58\u0f5a\u0f53; ba so chos kyi rgyal mtshan), where &#8220;Chokyi Gyeltsen&#8221; literally means &#8220;banner of Dharma.&#8221; There are different statements from different sources about the number of lifetimes between this one and the later one in which he made his annotations for the Great Treatise. In the lifetime in which he made his annotations, he was recognized as the reincarnation of the earlier Master Baso at age 14, and his name was Lhawang Chokyi Gyeltsen (\u0f63\u0fb7\u0f0b\u0f51\u0f56\u0f44\u0f0b\u0f46\u0f7c\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f62\u0f94\u0fb1\u0f63\u0f0b\u0f58\u0f5a\u0f53; lha dbang chos kyi rgyal mtshan).  For what is translated at the end of this paragraph as &#8220;the Venerated Master Ba-so,&#8221; the Chinese expression here (\u5df4\u68ad\u5c0a\u8005; b1 so3 zun1 zhe3) literally says something like &#8220;Ba-so Venerated One.&#8221; In this context, this literal expression can be interpreted either in the sense of &#8220;the venerated one whose name is Ba-so,&#8221; or in the sense of &#8220;the venerated one who resides in or is from Ba-so.&#8221; In Tibetan, the word &#8220;Ba-so&#8221; is also placed at the beginning of the name, and can be interpreted in these two ways as well.  [6] &#8220;Pot&#8221; and &#8220;vase&#8221; are both possible translations of a Tibetan word (\u0f56\u0f74\u0f58\u0f0b\u0f54; bum pa) which\u00a0 is nowadays used to refer to a variety of water containers. Historically, this word was initially used to refer specifically to a water vessel seen in many dharma rituals. It has a bulbous body, a flat bottom, and may or may not have a spout. Those that have a spout somewhat resemble a teapot in shape, whereas those that do not have a spout more closely resemble a vase. The Chinese translation of this word (\u74f6\u5b50; ping2 zi) literally means &#8220;bottle or &#8220;vase.&#8221;  The &#8220;pot&#8221; and the &#8220;pillar&#8221; are among the most popular subjects used in philosophical discussions in Tibetan dialectics, possibly in part because they were readily found in the physical surroundings of the dialecticians.  [7] Harwa Jamyang Lochu Rinpoche is a spiritual teacher to our teacher Zhen-Ru. In our Buddhist community, he is often referred to as &#8220;Lian-bo Rinpoche&#8221; (\u806f\u6ce2\u4ec1\u6ce2\u5207; lian2 bo1 ren2 bo1 qie4) or simply &#8220;Rinpoche,&#8221; which is how he is referred to in Chinese in this teaching. Rinpoche was born in 1948. He was recognized as the reincarnation of the previous Harwa Rinpoche at age 3, and was ordained in 1951. In 1958, he was displaced from his monastery. Starting from 1964, he spent 16 years farming and herding cattle in the rural mountains of central Tibet. Despite the hardships encountered during this time, Rinpoche was unwavering in his faith towards Buddhism and continued to practice, abiding strictly by his precepts. In 1980, Rinpoche returned to Go-mang Monastery at the age of 33, and became the abbot of the monastery, taking up many responsibilities at the monastery while at the same time learning the Five Great Commentaries and other teachings. For the years following, Rinpoche engaged extensively in learning, teaching, and charity including significant efforts in providing disaster relief and medical resources in surrounding communities. As the abbot of Go-mang Monastery, he also took multiple initiatives to further develop the educational and spiritual venues within the monastery. Rinpoche has systematically studied the Four Interwoven Annotations once in the 1980s through a course given by the esteemed Shar-dong Rinpoche, who is also a spiritual teacher of our teacher Zhen-Ru, and formally received the transmission of the text in 2013, through the Labrang Monastery lineage.  [8] The word &#8220;affirm&#8221; is translated from the same Tibetan word as for &#8220;belief&#8221; or &#8220;conviction&#8221; (\u0f58\u0f7c\u0f66\u0f0b\u0f54; mos pa). This Tibetan word has appeared in teaching 12, in which the 14th footnote contains some information about what it means in regular contexts.  As this teaching says, when this word appears in different scriptural sources or in different contexts, it does not necessarily have the same meaning. In teaching 12, this word comes from a passage in the Sutra Unravelling the Intended Meaning; here, it is part of a passage in the Bodhisattva Levels. The teaching has so far not mentioned whether the word is intended to have the same meaning in these two contexts or not.  [9] Some key statements about &#8220;familiarization&#8221; as being &#8220;meditation&#8221; are made in the Great Treatise, for example:  Once you determine the meaning of what you originally intended to practice with this kind of study and reflection and you have no doubts, then familiarize yourself with it repeatedly. We call this repeated familiarization &#8220;meditation.&#8221; (pp.109-110)  [10] This saying (Ch: \u5b78\u800c\u6642\u7fd2\u4e4b\uff0c\u4e0d\u4ea6\u8aaa\u4e4e\uff1f; xue2 er2 shi2 xi2 zhi1, bu2 yi4 yue4 hu1) from the Confucian Analects (\u8ad6\u8a9e; lun2 yu3; also known as the Analects of Confucius) is very well-known in Chinese culture. Here, the English translation of this line is not quoted from an already-existing version, but is worded to adapt to the context of the current paragraph, incorporating the word &#8220;familiarize.&#8221;  [11] The Chinese character &#8220;familiarization&#8221; here (\u7fd2; xi2) is structurally made of two characters. The character at the top (\u7fbd; yu3) means &#8220;feather(s),&#8221; and the one at the bottom (\u767d; bai2) usually means the colour &#8220;white,&#8221; but can also mean &#8220;to tell,&#8221; or &#8220;to narrate.&#8221; It is also part of a word (\u660e\u767d; ming2 bai2) which means &#8220;to understand.&#8221;  The Han-Dynasty Chinese scholar Shen Xu (\u8a31\u614e; xu3 shen4) wrote a book whose title can be roughly translated as &#8220;Discussing Words, Decoding Characters&#8221; (\u8aaa\u6587\u89e3\u5b57; shuo1 wen2 jie3 zi4), which contains explanations for Chinese characters. In it, a line explaining the above character for &#8220;familiarization&#8221; contains a part which can be roughly translated as the following:  Familiarization\u2014multiple times flying; by &#8220;feather&#8221; and by &#8220;white.&#8221; 00:00\uc804\ud589\ubcf5\uc2b5  \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. \uc774\ubc88 \uc8fc \uc798 \uc9c0\ub0b4\uc168\ub098\uc694? \uc624\ub298\ub3c4 \uacc4\uc18d \uc0ac\ub9c8\ud0c0\ub97c \ubc30\uc6b0\uaca0\uc2b5\ub2c8\ub2e4. \uc804\uc5d0 \ud568\uaed8 \uc5ec\uc12f \uac1c\uc758 \uacfc\ud310(\u79d1\u5224)\uc911 \uc138\ubc88\uc9f8 \uacfc\ud310\uc744 \ubc30\uc6e0\uc2b5\ub2c8\ub2e4. \uae30\uc5b5\ud558\uc2dc\ub098\uc694 \uc138\ubc88\uc9f8 \uacfc\ud310\uc774 \ubb34\uc5c7\uc774\uc5c8\uc8e0? \ubc14\ub85c \uc9c0\uad00\uc758 \uc790\uc131, \uc989 \uc9c0\uad00\uc758 \uccb4\uc131(\u9ad4\u6027)\uc785\ub2c8\ub2e4. \uc55e\uc11c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \ubb34\uc2a8 \uacbd\uc804\ub4e4\uc744 \uc778\uc6a9\ud574\uc11c \uc9c0\uad00\uc758 \uccb4\uc131\uc744 \uc124\uba85\ud558\uc168\ub294\ub370 \uae30\uc5b5\ud558\uace0 \uc788\ub098\uc694? \u300e\ud574\uc2ec\ubc00\uacbd,\u300e\ubcf4\uc6b4\uacbd,\u300e\uc7a5\uc5c4\uacbd\ub860\u300f\uc5d0\uc758\uac70\ud574\uc11c \uba85\ubc31\ud558\uac8c \uc9c0\uad00\uc758 \uccb4\uc131\uc744 \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. \uc624\ub298 \uacc4\uc18d \ubc30\uc6b0\uaca0\uc2b5\ub2c8\ub2e4. \ud568\uaed8 \u300e\ub78c\ub9bc\u300f618\ud398\uc774\uc9c0 \uc77c\uacf1 \ubc88\uc9f8 \uc904\uc758 \uc6d0\ubb38\uc744 \ubcf4\uc138\uc694. 01:20  \u300e\ubcf4\uc0b4\uc9c0\u300f\ub97c \uc758\uac70\ud574\uc11c \uc0ac\ub9c8\ud0c0\uc758 \uccb4\uc131\uc744 \uc124\uba85\ud558\ub2e4  \u300e\ubcf4\uc0b4\uc9c0\u300f\uc5d0\uc11c \ub2e4\uc74c\uacfc \uac19\uc774 \ub9d0\ud558\uc600\ub2e4. &#8220;\ub9d0\uc744 \ub5a0\ub09c \uc720\uc0ac(\u552f\u4e8b)\uc640 \uc720\uc758(\u552f\u7fa9)\uc778 \uc18c\uc5f0\uacbd(\u6240\u7de3\u5883)\uc5d0 \ub9c8\uc74c\uc744 \ubc14\ub974\uac8c \uc9d1\uc911\ud558\uc5ec \ubaa8\ub4e0 \ud76c\ub860\uc744 \ub5a0\ub098\uace0, \ubaa8\ub4e0 \uc0b0\ub780\ud55c \ub9c8\uc74c\uc5d0\uc11c \ubc97\uc5b4\ub09c \uc0c1(\u60f3)\uc744 \uc791\uc758(\u4f5c\u610f)\ud568\uc73c\ub85c\uc368. \ubaa8\ub4e0 \uc18c\uc5f0\uc744 \uc2b9\ud574\ud560 \ub54c, \uc548\uc758 \uc0bc\ub9e4\uc758 \ubaa8\ub4e0 \uc0c1(\u76f8)\ub4e4\uc5d0 \ub9c8\uc74c\uc774 \ub0b4\uc8fc(\u5167\u4f4f), \uc548\uc8fc(\u5b89\u4f4f)\ud558\ub294 \uac83\ubd80\ud130 \ub113\uac8c \uc804\uc8fc\uc77c\ucde8(\u5c08\u4e00\u8da3\u6ce8), \ub4f1\uc9c0(\u7b49\u6301)\ud558\ub294 \uac83\uae4c\uc9c0\uc758 \uc774 \ubaa8\ub4e0 \uac83\uc744 \uc9c0\ub77c\uace0 \uc774\ub984\ud55c\ub2e4.&#8221; 01:50  \uc5ec\uae30 \u300e\ubcf4\uc0b4\uc9c0\u300f\ub294 \u300e\uc720\uac00\uc0ac\uc9c0\ub860(\u745c\u4f3d\u5e2b\u5730\u8ad6)\u300f\uc758 \u300e\ubcf8\uc9c0\ubd84(\u672c\u5730\u5206)\u300f\uc911\uc758 \ud55c \uc9c0(\u5730)\uc785\ub2c8\ub2e4. \u300e\uc720\uac00\uc0ac\uc9c0\ub860\u300f\uc740 \ub2e4\uc12f\ubd80\ubd84\uc774 \uc788\uc2b5\ub2c8\ub2e4. \uc21c\uc11c\ub97c \ub530\ub77c\uc11c \uac04\ub7b5\ud558\uac8c \ub9d0\ud558\uc790\uba74:\u300e\ubcf8\uc9c0\ubd84(\u672c\u7684\u5206),\u300e\uc12d\uacb0\ud0dd\ubd84(\u651d\u6289\u64c7\u5206),\u300e\uc12d\uc11d\ubd84(\u651d\u91cb\u5206),\u300e\uc11d\uc774\ubb38\ubd84(\u651d\u7570\u9580\u5206)\u300f\uacfc \u300e\uc12d\uc0ac\ubd84(\u651d\u4e8b\u5206)\u300f\uc785\ub2c8\ub2e4. \u300e\ubcf8\uc9c0\ubd84\u300f\uc740 \ubaa8\ub450 \uc2ed\uce60\uc9c0\ub97c \uc124\uba85\ud569\ub2c8\ub2e4. \u300e\ubcf4\uc0b4\uc9c0\u300f\ub294 \uadf8 \uc911 \uc5f4\ub2e4\uc12f \ubc88\uc9f8 \uc9c0\uc785\ub2c8\ub2e4. 02:16  \uadf8\ub7fc \uc2ed\uce60\uc9c0\ub294 \uc5b4\ub5a4 \uac83\ub4e4\uc778\uac00? \u300e\uc720\uac00\uc0ac\uc9c0\ub860\u300f\uc744 \ubcf4\uc2e0 \ubd84 \uc788\ub098\uc694? \uc608\ub97c \ub4e4\uc5b4: \uc624\uc2dd\uc2e0\uc0c1\uc751\uc9c0(\u4e94\u8b58\u8eab\u76f8\u61c9\u5730), \uc758\uc9c0(\u610f\u5730) \ub2e4\uc74c\uc740 \uc720\uc2ec\uc720\uc0ac\uc9c0(\u6709\u5c0b\u6709\u4f3a\u5730), \ubb34\uc2ec\uc720\uc0ac\uc9c0(\u7121\u5c0b\u552f\u4f3a\u5730), \ubb34\uc2ec\ubb34\uc0ac\uc9c0(\u7121\u5c0b\u7121\u4f3a\u5730), \uc5ec\uc12f \ubc88\uc9f8 \uc0bc\ub9c8\ud76c\ub2e4\uc9c0(\u4e09\u6469\u546c\u591a\u5730), \uc77c\uacf1 \ubc88\uc9f8 \ube44\uc0bc\ub9c8\ud76c\ub2e4\uc9c0(\u975e\u4e09\u6469\u546c\u591a\u5730), \uc5ec\ub35f \ubc88\uc9f8 \uc720\uc2ec\uc9c0(\u6709\u5fc3\u5730), \uc544\ud649 \ubc88\uc9f8 \ubb34\uc2ec\uc9c0(\u7121\u5fc3\u5730), \uc5f4 \ubc88\uc9f8 \ubb38\uc18c\uc131\uc9c0(\u805e\u6240\u6210\u5730), \uc5f4\ud55c \ubc88\uc9f8 \uc0ac\uc18c\uc131\uc9c0(\u601d\u6240\u6210\u5730), \uc5f4\ub450 \ubc88\uc9f8 \uc218\uc18c\uc131\uc9c0(\u4fee\u6240\u6210\u5730), \uc5f4 \uc14b, \uc5f4 \ub137, \uc5f4\ub2e4\uc12f \ubc88\uc9f8\ub294 \uac01\uac01 \uc131\ubb38\uc9c0(\u8072\u805e\u5730), \ub3c5\uac01\uc9c0(\u7368\u89ba\u5730), \ubcf4\uc0b4\uc9c0(\u83e9\u85a9\u5730)\uc785\ub2c8\ub2e4. \uc5f4 \uc5ec\uc12f, \uc5f4 \uc77c\uacf1 \ubc88\uc9f8\ub294 \uc720\uc5ec\uc758\uc9c0(\u6709\u9918\u4f9d\u5730), \ubb34\uc5ec\uc758\uc9c0(\u7121\u9918\u4f9d\u5730)\uc785\ub2c8\ub2e4. \u300e\ubcf4\uc0b4\uc9c0\u300f\ub294 \uc774\uc911 \uc81c \uc2ed\uc624\uc9c0\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. 03:13  \uc18c\uc5f0\uacbd: \ub9d0\uc744 \ub5a0\ub09c \uc720\uc0ac(\u552f\u4e8b)\uc640 \uc720\uc758(\u552f\u7fa9)  \u300e\ubcf4\uc0b4\uc9c0\u300f\uc5d0\uc11c\ub294 &#8220;\ub9d0\uc744 \ub5a0\ub09c \uc720\uc0ac\uc640 \uc720\uc758\uc778 \uc18c\uc5f0\uacbd\uc5d0 \ub9c8\uc74c\uc744 \ubc14\ub974\uac8c \uc9d1\uc911\ud558\uc5ec&#8221;\ub77c\uace0 \ud588\uc2b5\ub2c8\ub2e4. \uadf8\ub7fc \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \ube60\uc3d8\uc874\uc790\ub2d8\uaed8\uc11c \uc774 \u300e\ubcf4\uc0b4\uc9c0\u300f\uc758 \uae00\uc5d0 \ub300\ud55c \uc124\uba85\uc774 \uc788\uc2b5\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \ube60\uc3d8\uc874\uc790\ub2d8\uc774 \ub204\uad6c\uc2e0\uc9c0 \uc544\uc2dc\ub098\uc694? \uae30\ub85d\uc5d0 \uc758\ud558\uba74 \uc774\ubd84\uc758 \uc804\uc0dd\uc740 \uce90\uc90d\ub300\uc0ac\ub2d8\uc758 \ub3d9\uc0dd\uc774\uc5c8\ub2e4\uace0 \ud569\ub2c8\ub2e4. \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uacfc \uce90\uc90d\ub300\uc0ac\ub2d8\uc744 \uc758\uc9c0\ud558\uc5ec \uacbd\ub860\uc5d0 \ud1b5\ub2ec\ud558\uace0. \uc81c6\ub300 \uac04\ub2e8\uce58\ubc14\uc5d0 \uc624\ub974\uc168\uc2b5\ub2c8\ub2e4. \uc804\uc5d0 \ube60\uc3d8\ud6c8\uc90d\ub300\ucc48\uc5d0\uc11c \uac15\uc124\ubd88\uc0ac\ub97c \ub113\uac8c \ud588\uc74c\uc73c\ub85c \ube60\uc3d8\uc874\uc790\ub77c\uace0 \uc874\uce6d\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. 04:04  \uc774\ubd84\uc740 \uce90\uc90d\ub300\uc0ac\ub2d8\uc758 \uc774\uc804(\u8033\u50b3)\uc758 \uac00\ub974\uce68\uc744 \uac16\uace0 \uacc4\uc2dc\uba70 \uc7a0\uc591\uac38\ucd08\uc758 \uc774\uc804(\u8033\u50b3)\uc758 \uac00\ub974\uce68\ub3c4 \uac16\uace0 \uacc4\uc2ed\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc774\uc804(\u8033\u50b3)\uc758 \uc804\uc2b9 \uc911 \ub9e4\uc6b0 \uc911\uc694\ud558\uc2e0 \uc870\uc0ac\ub2d8\uc785\ub2c8\ub2e4. \uc774\ubd84\uc774 \uc774\uc804\uc758 \uac00\ub974\uce68\uc744 \ucd5c\ub07c\ub3c4\uc81c\uc5d0\uac8c \uc804\uc218\ud558\uc168\uace0, \ucd5c\ub07c\ub3c4\uc81c\ub294 \ub610 \ub204\uad6c\uc5d0\uac8c? \uadf8 \uc720\uba85\ud558\uc2e0 \uc628\uc2f8\ubc14\uc5d0\uac8c \uc804\uc218\ud558\uc168\uc2b5\ub2c8\ub2e4. \uadf8\ub7f0 \ud6c4 \uc720\uba85\ud55c \uc628\uc2f8\uc774\uc804\uc774 \ud615\uc131\ub429\ub2c8\ub2e4. \uc628\uc2f8\ubc14\ub294 \uc30d\uac8c\uc608\uc384\uc5d0\uac8c \uc804\uc218\ud558\uac8c \ub429\ub2c8\ub2e4. \uc30d\uac8c\uc608\uc138, \ub4e4\uc740 \uc801 \uc788\ub098\uc694? \ubc14\ub85c \u300e\uc0bc\uc2ed\uc624\ubd88\ucc38\uc11d(\u4e09\u5341\u4e94\u4f5b\u61fa\u91cb)\u300f\uc744 \uc9c0\uc73c\uc2e0 \ubd84\uc785\ub2c8\ub2e4. \uc804\uc5d0 \ud568\uaed8 \ud55c\ubc88 \ubc30\uc6b4 \uc801\uc774 \uc788\uc2b5\ub2c8\ub2e4. \uc790\uc8fc \ubcf5\uc2b5\ud558\uc2dc\uae38 \ubc14\ub78d\ub2c8\ub2e4. 04:42  \uadf8\ub7fc \ub2e4\uc2dc \u300e\ubcf4\uc0b4\uc9c0\u300f\uc758 \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \ube60\uc3d8\uc874\uc790\ub2d8\uaed8\uc11c \uc124\uba85\ud558\uc2dc\uae38. \uc5ec\uae30\uc11c &#8216;\uc720\uc0ac(\u552f\u4e8b)&#8217;, &#8216;\uc720\uc0ac(\u552f\u4e8b)&#8217;\ub780 \ubb34\uc2a8 \ub73b\uc778\uac00? \uc989 \uc21c\uc218\ud55c \uc0ac\ubb3c\uc77c \ubfd0\uc785\ub2c8\ub2e4. \uc989 \ucc28\ubcc4\uc0ac(\u5dee\u5225\u4e8b)\uc785\ub2c8\ub2e4. \uc989 \ud2b9\uc131\uc774\ub780 \ub73b\uc785\ub2c8\ub2e4. \uadf8\ub7fc &#8216;\uc720\uc758(\u552f\u7fa9)&#8217;\ub294 \ubb34\uc2a8 \ub73b\uc778\uac00? \uc21c\uc218\ud55c \ub0b4\uc6a9\uc758 \uccb4\uc131(\u9ad4\u6027)\uc785\ub2c8\ub2e4. \ub9cc\uc57d \uc608\ub97c \ub4e4\uc5b4\ubcf4\uc790\uba74, \uc608\ub97c \ub4e4\uc5b4 &#8216;\ubcd1(\u74f6)&#8217;, &#8216;\ubcd1&#8217;\uc740 \uc720\uc0ac\uc778\uac00\uc694? \uc720\uc758\uc778\uac00\uc694? &#8216;\ubcd1&#8217;\uc740 \uc720\uc0ac\uc785\ub2c8\ub2e4. &#8216;\ubb3c\uc744 \ub2f4\uc744 \uc218 \uc788\ub294 \ubc30\uac00 \ub098\uc628 \uc6a9\uae30(\u5bb9\u5668)&#8217;\ub294 \ub0b4\uc6a9\uc758 \uccb4\uc131\uc785\ub2c8\ub2e4. \uc774\uac83\uc740 \ub9bc\ud3ec\uccb4\uaed8\uc11c \uc804\uc5d0 \uc124\uba85\ud558\uc2e0 \uc608\uc785\ub2c8\ub2e4. \uad50\uc804\uc5d0\uc11c\ub294 \uacf5\uc131\uc758 \uccb4\uc131\uc744 &#8216;\ubd80\uac00\uc5b8\uc124(\u4e0d\u53ef\u8a00\u8aaa)&#8217;\uc774\ub77c\uace0 \ud569\ub2c8\ub2e4. \uc989 &#8216;\uc5b8\uc124\uc744 \ub5a0\ub09c&#8217;\uc785\ub2c8\ub2e4. &#8216;\ub9d0\uc744 \ub5a0\ub09c \uc720\uc0ac&#8217;\ub780 &#8216;\uacf5\uc131\uc744 \ucc28\ubcc4\ub85c \ud558\ub294 \uc0ac\ubb3c&#8217;\uc785\ub2c8\ub2e4. \uc989 \uacf5\uc131\uc758 \ucc28\ubcc4\uc744 \uac16\ucd98 \uc0ac\ubb3c\uc785\ub2c8\ub2e4. \ub2e4\uc2dc \ub9d0\ud558\uc790\uba74 \uacf5\uc131\uc758 \ud2b9\uc131\uc744 \uac16\ucd98 \uc0ac\ubb3c\uc785\ub2c8\ub2e4. \uadf8\ub7fc \ubb34\uc5c7\uc774 \uacf5\uc131\uc758 \ud2b9\uc131\uc744 \uac16\ucd98 \uc0ac\ubb3c\uc778\uac00\uc694? \uc5ec\ub7ec\ubd84 \uc608\ub97c \ub4e4 \uc218 \uc788\ub098\uc694? &#8216;\uc874\uc7ac\ud558\uc9c0 \uc54a\ub294 \ubc95&#8217;\uc774 \uacf5\uc131\uc758 \ud2b9\uc131\uc744 \uac16\ucd9c \uc218 \uc788\ub098\uc694? \uc5c6\uaca0\uc9c0\uc694. \uc874\uc7ac\ud558\ub294 \uc0ac\ubb3c\uc774\ub77c\uba74 \ub2e4 \uacf5\uc131\uc758 \ud2b9\uc9d5\uc744 \uac16\uace0 \uc788\uc2b5\ub2c8\ub2e4. 06:06  \uc18c\uc5f0\uc744 \uc9d1\ucde8(\u57f7\u53d6)\ud560 \ub54c \ub9c8\uc74c\uc758 \uc0c1\ud0dc  \uadf8\ub807\ub2e4\uba74 \ub9d0\uc744 \ub5a0\ub09c, \ubd88\uac00\uc5b8\uc124\ud55c &#8216;\uc21c\uc218\ud55c \uc0ac\ubb3c&#8217;\uacfc &#8216;\uc21c\uc218\ud55c \ub0b4\uc6a9&#8217;\uc5d0\ub300\ud574 \uc55e\uc11c \ubb34\uc5c7\uc744 \ud574\uc57c \ub41c\ub2e4\uace0 \ub9d0\ud588\ub098\uc694? &#8220;\ubc14\ub974\uac8c \uc9d1\uc911\ud558\uc5ec&#8221;\uc785\ub2c8\ub2e4. \uc989 \ub9c8\uc74c\uc744 \uc774\ub7ec\ud55c \uc18c\uc5f0\uc5d0 \uc9d1\uc911\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc9d1\uc911\uc774\ub780 \ubb34\uc2a8 \ub73b\uc778\uac00? \uc989 \ub9c8\uc74c\uc744 \uc774\ub7ec\ud55c \uc18c\uc5f0\uc744 \uc9d1\ucde8(\u57f7\u53d6)\ud558\ub3c4\ub85d \ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8 \ub2e4\uc74c &#8220;\ud76c\ub860\uc744 \ub5a0\ub098\uace0, \ubaa8\ub4e0 \uc0b0\ub780\ud55c \ub9c8\uc74c\uc5d0\uc11c \ubc97\uc5b4\ub09c \uc0c1(\u60f3)\uc744 \uc791\uc758(\u4f5c\u610f)\ud568\uc73c\ub85c&#8221; \ubaa8\ub4e0 \ud76c\ub860\uc744 \uba40\ub9ac\ud558\uace0\ub294 \ubaa8\ub4e0 \uc0b0\ub780\ud55c \ub9c8\uc74c\uc5d0\uac8c \ubc97\uc5b4\ub098\ub3c4\ub85d \uc791\uc758\ud558\ub294 \uc0c1(\u60f3)\uc785\ub2c8\ub2e4. &#8216;\ud76c\ub860&#8217;\uc740 \ubb50\ub77c\uace0 \ud574\uc11d\ud558\ub098\uc694? \uc989 \ucc28\ubcc4 \ub4f1 \uc5ec\ub7ec \uac00\uc9c0 \uc0b0\ub780\uc785\ub2c8\ub2e4. \ud639\uc740 \uad00\ucc30 \ubd84\ubcc4\ud558\ub294 \ud76c\ub860. \uadf8\ub7fc &#8216;\ud76c\ub860\uc744 \ub5a0\ub098\uace0&#8217;\ub780. \uc21c\uc218\ud55c\uc0ac\ubb3c\uacfc \uc21c\uc218\ud55c \ub0b4\uc6a9\uc5d0 \uc548\uc8fc\ud558\uba70 \ub2e4\ub978 \ub354 \ub9ce\uc740 \ucc28\ubcc4\ub85c \ub298\uc5b4\ub098\uc9c0 \uc54a\ub294 \uac83\uc785\ub2c8\ub2e4. \ud639\uc740 \uad00\ucc30 \ubd84\ubcc4\ud558\uc9c0 \uc54a\ub294 \uac83\uc785\ub2c8\ub2e4. \ub9b0\ud3ec\uccb4\uaed8\uc11c \uc124\uba85\ud558\uc2dc\uae38. &#8216;\ud76c\ub860\uc744 \ub5a0\ub098\uace0&#8217;\ub780 \uc989 \uc774 \ubc95\uc5d0 \ub300\ud55c \ud2b9\uc0c9\uc744 \uad00\ucc30\ud558\uc9c0 \uc54a\ub294 \uac83\uc774\ub77c\uace0 \ud558\uc168\uc2b5\ub2c8\ub2e4. \uacb0\ud0dd\uad00\ucc30\uc744 \ud558\uba74 \uc774\uacf3\uc5d0\uc11c \ub9d0\ud558\ub294 &#8216;\ud76c\ub860&#8217;\uc774\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uc774\uacf3\uc5d0\uc11c\ub294 \uc6b0\ub9ac\uc758 \ub9c8\uc74c\uc744 \ubc14\ub974\uac8c \uc9d1\uc911\ud558\uace0 \ud76c\ub860\uc744 \ub5a0\ub098\uc57c \ub41c\ub2e4\uace0 \ud588\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. 07:36  \uadf8\ub7fc &#8216;\uc0b0\ub780\ud55c \ub9c8\uc74c\uc5d0\uc11c \ubc97\uc5b4\ub09c&#8217;\uc774\ub780, \uce68\ub3c4(\u6c89\u6389)\ub85c \uc778\ud55c \uc0b0\ub780\ud55c \ub9c8\uc74c\uc5d0\uc11c \ubc97\uc5b4\ub098\ub294 \uac83\uc785\ub2c8\ub2e4. \uc774\ub7f0 \uc0c1(\u60f3)\uc744 \uc791\uc758\ud574\uc57c \ud569\ub2c8\ub2e4. \uc989 \ub098\uc758 \ub9c8\uc74c\uc774 \uce68\uc5d0\uc11c \ubc97\uc5b4\ub098\uace0 \ub3c4\uc5d0\uc11c \ubc97\uc5b4\ub098\ub294 \uac83. \uc774\ub7f0 \uc0b0\ub780\uc5d0\uc11c \ubc97\uc5b4\ub098\uaca0\ub2e4\ub294 \uc791\uc758\ub97c \ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc774\ub7f0 \uc0c1(\u60f3)\uc740 \ubb34\uc2a8 \ud2b9\uc9d5\uc744 \uac16\uace0 \uc788\ub098? \uc989 &#8220;\ubaa8\ub4e0 \ud76c\ub860\uc744 \ub5a0\ub098\uace0 \ubaa8\ub4e0 \uc0b0\ub780\ud55c \ub9c8\uc74c\uc5d0\uc11c \ubc97\uc5b4\ub09c&#8221;\uc785\ub2c8\ub2e4. &#8216;\ubaa8\ub4e0 \ud76c\ub860\uc744 \ub5a0\ub098\uace0 \ubaa8\ub4e0 \uc0b0\ub780\ud55c \ub9c8\uc74c\uc5d0\uc11c \ubc97\uc5b4\ub09c&#8217; \uc0c1\uc744 \uc791\uc758\ud574\uc57c \ud569\ub2c8\ub2e4. \ub9c8\uc74c\uc774 \ud76c\ub860\uc744 \ub5a0\ub098\uace0 \uc0b0\ub780\ud55c \ub9c8\uc74c\uc5d0\uc11c \ubc97\uc5b4\ub09c \uc0c1\ud0dc\uc5d0 \uc788\ub3c4\ub85d \ud574\uc57c \ud569\ub2c8\ub2e4. \uc989 \ub9c8\uc74c\uc774 \uc774\ub7f0 \uc0c1\ud0dc\uc5d0 \uc788\ub3c4\ub85d \ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc774\ub7f0 \uc0c1\ud0dc\uc5d0\uc11c\ub294 \ubaa8\ub4e0 \ucc28\ubcc4 \ub4f1 \uc5ec\ub7ec\uac00\uc9c0 \uc0b0\ub780\uc744 \uba40\ub9ac \ud569\ub2c8\ub2e4. \uad00\ucc30 \ubd84\ubcc4\uc758 \ud76c\ub860\uc744 \ub5a0\ub098\uace0. \ud63c\uce68\uacfc \ub3c4\uac70\ub85c \uc778\ud55c \uc0b0\ub780\uc5d0\uc11c \ubc97\uc5b4\ub098\uc57c \ud569\ub2c8\ub2e4. 08:36  \uadf8\ub7ec\ubbc0\ub85c \uc774\uacf3\uc5d0\uc11c \uc18c\uc5f0\uacbd\uc744 \uc9d1\ucde8\ud55c \uc774 \ub9c8\uc74c\uc758 \uc0c1\ud0dc\ub97c \uba87\uac1c\uc758 &#8216;\ub5a0\ub098\ub2e4&#8217;\ub77c\ub294 \ub73b\uc744 \uc0ac\uc6a9\ud588\ub098\uc694? &#8220;\ubaa8\ub4e0 \ud76c\ub860\uc744 \ub5a0\ub098\uace0 \ubaa8\ub4e0 \uc0b0\ub780\ud55c \ub9c8\uc74c\uc5d0\uc11c \ubc97\uc5b4\ub09c \uc0c1\uc744 \uc791\uc758\ud568\uc73c\ub85c&#8221; \ub610 \ubb50\uac00 \uc788\uc9c0\uc694? &#8220;\uc720\uc0ac\uc640 \uc720\uc758\uc778 \uc18c\uc5f0\uacbd\uc5d0 \ub9c8\uc74c\uc744 \ubc14\ub974\uac8c \uc9d1\uc911\ud558\uc5ec&#8221;\uc57c \ub429\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc5ec\uae30\uc11c \ub9e4\uc6b0 \uc815\ubc00\ud558\uac8c \uc774 \ub9c8\uc74c\uc5d0 \ub300\ud55c \uc0c1\ud0dc\ub97c \ud45c\uc2dc\ud558\uace0 \ubb18\uc0ac\ud588\uc2b5\ub2c8\ub2e4. 09:08  \ubaa8\ub4e0 \ud76c\ub860\uc744 \ub5a0\ub098\uace0 \ubaa8\ub4e0 \uc0b0\ub780\ud55c \ub9c8\uc74c\uc5d0\uc11c \ubc97\uc5b4\ub09c \uc0c1(\u60f3)\uc744 \uc791\uc758\ud558\uace0 \ub098\uc11c \ubb34\uc5c7\uc744 \ud574\uc57c \ud558\ub098? &#8220;\ubaa8\ub4e0 \uc18c\uc5f0\uc744 \uc2b9\ud574(\u52dd\u89e3) \ud560 \ub54c, \uc548\uc758 \uc0bc\ub9e4\uc758 \ubaa8\ub4e0 \uc0c1(\u76f8)\ub4e4\uc5d0 \ub9c8\uc74c\uc774 \ub0b4\uc8fc(\u5167\u4f4f), \uc548\uc8fc(\u5b89\u4f4f)\ud558\ub294 \uac83\ubd80\ud130 \ub113\uac8c \uc804\uc8fc\uc77c\ucde8(\u5c08\u6ce8\u4e00\u8da3), \ub4f1\uc9c0(\u7b49\u6301)\ud558\ub294 \uac83\uae4c\uc9c0\uc758 \uc774 \ubaa8\ub4e0 \uac83\uc744 \uc9c0(\u6b62)\ub77c\uace0 \uc774\ub984\ud55c\ub2e4.&#8221; \uc5ec\uae30\uc11c \uba3c\uc800 &#8216;\uc2b9\ud574(\u52dd\u89e3)&#8217;\uc5d0 \ub300\ud574 \uc124\uba85\ud558\uaca0\uc2b5\ub2c8\ub2e4. \uc2b9\ud574\ub294 \ub2e4\ub978 \uacf3\uc5d0\uc11c \ub2e4\ub978 \uc124\uba85\ub4e4\uc774 \uc788\uc2b5\ub2c8\ub2e4. \uc774\uacf3\uc5d0\uc11c \ube60\uc3d8\uc874\uc790\ub2d8\uaed8\uc11c\ub294 \ubaa8\ub4e0 \uc18c\uc5f0\uc744 &#8216;\uc2b9\ud574&#8217;\ud55c\ub2e4. \uc989 \ubaa8\ub4e0 \uc18c\uc5f0\uc744 &#8216;\uc218\uc9c0(\u4fee\u6301)&#8217;\ud55c\ub2e4 \ub77c\ub294 \ub73b\uc73c\ub85c \ud574\uc11d\ud558\uc168\uc2b5\ub2c8\ub2e4. \uadf8\ub7fc \u201c\uc548\uc758 \uc0bc\ub9e4\uc758 \ubaa8\ub4e0 \uc0c1\ub4e4\u201d \uc5ec\uae30\uc11c &#8216;\uc0bc\ub9e4\uc758 \uc0c1&#8217;\uc740 \uc989 \uc0bc\ub9e4\uc758 \uc18c\uc5f0\uc785\ub2c8\ub2e4. \uc0bc\ub9e4\uc758 \uc18c\uc5f0\uc5d0 \ub300\ud574 \ubb34\uc5c7\uc744 \ud574\uc57c \ud558\ub098? &#8220;\ub9c8\uc74c\uc774 \ub0b4\uc8fc, \uc548\uc8fc\ud558\ub294 \uac83&#8221;\ubd80\ud130 \uc2ec\uc9c0\uc5b4 &#8220;\uc804\uc8fc\uc77c\ucde8&#8221;\uc5d0\uc11c &#8220;\ub4f1\uc9c0\ud558\ub294 \uac83\uae4c\uc9c0&#8221; \ub0b4\uc8fc\uc11c\ubd80\ud130 \ub4f1\uc9c0\uae4c\uc9c0\uc785\ub2c8\ub2e4. \uc774 \uc911\uac04\uc5d0 \uc544\ud649 \uac1c\uac00 \uc788\uc2b5\ub2c8\ub2e4. \uc989 \uad6c\uc8fc\uc2ec(\u4e5d\u4f4f\u5fc3)\uc785\ub2c8\ub2e4. 10:28  \uadf8\ub7fc &#8216;\uad6c\uc8fc\uc2ec&#8217;\uc740 \uc0ac\ub9c8\ud0c0 \ub4b7 \ubd80\ubd84\uc5d0\uc11c \ubc30\uc6b0\uac8c \ub420 \uac83\uc785\ub2c8\ub2e4. \uc989 \ub0b4\uc8fc(\u5167\u4f4f), \uc18d\uc8fc(\u7e8c\u4f4f), \uc548\uc8fc(\u5b89\u4f4f) \ub2e4\uc74c\uc740 \uadfc\uc8fc(\u8fd1\u4f4f), \uc870\uc21c(\u8abf\u9806), \uc801\uc815(\u5bc2\u975c), \ucd5c\uadf9\uc801\uc815(\u6700\u6975\u5bc2\u975c), \uc804\uc8fc\uc77c\ucde8(\u5c08\u6ce8\u4e00\u8da3) \ub9c8\uc9c0\ub9c9\uc73c\ub85c \ub4f1\uc9c0(\u7b49\u6301) \ub610\ub294 \ud3c9\ub4f1\uc8fc(\u5e73\u7b49\u4f4f)\ub77c\uace0 \ubc88\uc5ed\ud558\uae30\ub3c4 \ud569\ub2c8\ub2e4. \uc544\ud649 \ubc88\uc9f8 \uc8fc\uc2ec\uc5d0 \ub300\ud558\uc5ec \ud604\uc7a5\ub300\uc0ac(\u7384\u5958\u5927\u5e2b)\uaed8\uc11c\ub294 \u300e\ubcf4\uc0b4\uc9c0\u300f\uc5d0\uc11c\ub294 \ub4f1\uc9c0\ub77c\uace0 \ubc88\uc5ed\ud558\uc168\uace0. \u300e\ub78c\ub9bc\u300f\uc5d0\uc11c \uad6c\uc8fc\uc2ec\uc744 \uc124\uba85\ud560 \ub54c \ubc95\uc874\ubc95\uc0ac(\u6cd5\u5c0a\u6cd5\u5e2b)\ub2d8\uaed8\uc11c\ub294 \ud3c9\ub4f1\uc8fc\ub77c\uace0 \ubc88\uc5ed\ud558\uc168\uc2b5\ub2c8\ub2e4. \ubc88\uc5ed\ud55c \uba85\uc0ac\ub294 \ub2e4\ub974\uc9c0\ub9cc \uac19\uc740 \uc8fc\uc2ec\uc785\ub2c8\ub2e4. 11:05  \uc804\uc2b9\uc758 \uac00\ub974\uce68\uc5d0 \ub530\ub77c \uac70\ub4ed \uc5f0\uc2b5  \uadf8\ub7fc \uc5ec\uae30\uc11c \uc18c\uc5f0\uc744 \uc2b9\ud574\ud55c\ub2e4\ub294 \uac83\uc5d0 &#8216;\uc2b9\ud574&#8217; \ub450 \uae00\uc790\ub294 \uc55e\uc11c \ub9d0\ud588\ub4ef\uc774 \ube60\uc3d8\uc874\uc790\ub2d8\uaed8\uc11c\ub294 \uc218\uc9c0(\u4fee\u6301)\ub77c\uace0 \uc124\uba85\ud558\uc168\uc2b5\ub2c8\ub2e4. &#8216;\uc18c\uc5f0\uc744 \uc2b9\ud574\ud55c\ub2e4&#8217;\ub294 \uc18c\uc5f0\uc744 \uc218\uc9c0 \ud55c\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc &#8216;\uc218\uc9c0&#8217;\uac00 \ubb34\uc5c7\uc778\uc9c0 \uae30\uc5b5\ud558\uace0 \uacc4\uc2e0\uac00\uc694? \u300e\ub78c\ub9bc\u300f\uc55e \ubd80\ubd84\uc5d0\uc11c \ubc30\uc6b0\uc2e0 \uc801\uc774 \uc788\ub098\uc694? \uc5b4\ub514\uc11c \ubc30\uc6b0\uc168\ub098\uc694? \u300c\uc218\ud589\uc758 \uaddc\uce59\u300d\uc5d0\uc11c \uc124\uba85\ud55c \uc801\uc774 \uc788\ub098\uc694? \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \ub0b4\ub9b0 &#8216;\uc218(\u4fee)&#8217;\uc5d0 \ub300\ud55c \uc815\uc758(\u5b9a\u7fa9)\uac00 \ubb34\uc5c7\uc778\uac00\uc694? \uac70\ub4ed \uc5f0\uc2b5\ud558\ub294 \uac83 \uc544\ub2cc\uac00\uc694? \uc5ec\ub7ec\ubd84\uaed8\uc11c \uc0dd\uac01\ud574 \ubcf4\uc138\uc694. 11:45  \uac70\ub4ed \uc5f0\uc2b5\ud55c\ub2e4\ub77c\ub294 \uae00\uc744 \ubcf4\uba74 \uc5ec\uae30\uc5d0 &#8216;\uc2b5(\u7fd2)&#8217;\uc774\ub77c\ub294 \uae00\uc774 \uc788\uc9c0\uc694. \u300e\ub17c\uc5b4(\u8ad6\u8a9e)\u300f\uc5d0 \uc774\ub7f0 \ub9d0\uc774 \uc788\uc9c0\uc694. &#8220;\ubc30\uc6b0\uace0 \ud56d\uc0c1 \uc5f0\uc2b5\ud558\ub294 \uac83\uc740 \uc990\uac70\uc6b4 \uc77c\uc774 \uc544\ub2c8\ub0d0?&#8221; &#8216;\uc2b5&#8217;\uc774\ub780 \uc6d0\ub798 \uc0c8\uac00 \uac70\ub4ed \ub0a0\uac1c\uc9d3 \ud558\uc5ec \ub09c\ub2e4\ub294 \ub73b\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uac70\ub4ed \uc5f0\uc2b5\ud558\uace0, \ud55c\ubc88 \ub610 \ud55c \ubc88\uc529 \uc5f0\uc2b5\ud574\uc57c \ud569\ub2c8\ub2e4. \uc774\ub807\uac8c \uac70\ub4ed \uc5f0\uc2b5\ud558\uace0 \ud55c\ubc88 \ub610 \ud55c \ubc88\uc529 \uc5f0\uc2b5\ud558\ub294 \uac83. \uc5ec\ub7ec\ubd84 \ubb34\uc5b8\uac00\ub97c \ubc30\uc6b8 \ub54c \ub2e4 \uc774\ub7f0 \uacbd\ud5d8\uc774 \uc788\uc9c0\uc694. \uc608\ub97c 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\ub465\uc9c0\ub85c \ub3cc\uc544\uac00\uc9c0 \ubabb\ud558\uace0 \uadf8\ub0e5 \uadf8\ub807\uac8c \ud480\uc18d\uc5d0\uc11c \uc6c5\ud06c\ub9ac\uace0 \uc549\uc544 \uc788\uc5c8\uc2b5\ub2c8\ub2e4. \ub0a0\uc774 \uc800\ubb3c\ub54c \ucbe4\uc5d0 \ud480\uc18d\uc5d0 \ub450\ub9ac\ubb49\uc2e4\ud55c \uac83\uc774 \ubcf4\uc600\ub294\ub370 \ubc14\ub85c \uadf8 \uc544\uae30\uc0c8\uc600\uc2b5\ub2c8\ub2e4. \uc804 \uc5c4\ub9c8 \uc544\ube60\uac00 \uc544\uae30\uc0c8\ub97c \ucc3e\uc73c\ub7ec \uc624\ub294\uac00 \uc9c0\ucf1c\ubcf4\uace0 \uc788\uc5c8\uc2b5\ub2c8\ub2e4. \uacb0\uad6d \uc5c4\ub9c8\uc544\ube60\ub294 \uc544\uae30\uc0c8\uacc1\uc73c\ub85c \ucc3e\uc544\uc654\uc2b5\ub2c8\ub2e4. \uadf8\ub9ac\uace0 \uba70\uce60\ub3d9\uc548 \ub2e4\ub978 \ud615\uc81c\ub4e4\ubcf4\ub2e4 \ub354 \ub9ce\uc740 \uc5f0\uc2b5\uc744 \ud558\ub354\ub2c8 \uacb0\uad6d \uc5b4\ub290 \ub0a0 \uc544\uae30\uc0c8\uac00 \ub0a0\uac1c\ub97c \ud3bc\uce58\uace0 \ud558\ub298\ub85c \ub0a0\uc544\uac00\ub294 \ubaa8\uc2b5\uc744 \ubcf4\uac8c 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 \u5b9a\u306e\u5bfe\u8c61\u306b\u5bfe\u3057\u3066\u4e5d\u4f4f\u5fc3\u3092\u4fee\u3059\u308b\u3053\u3068\u3053\u305d\u304c\u30b7\u30e3\u30de\u30bf\u306a\u306e\u3067\u3059\u3002\u4eca\u65e5\u306e\u300e\u83e9\u85a9\u5730\u300f\u306e\u672c\u6587\u306f\u307e\u3055\u306b\u30b7\u30e3\u30de\u30bf\u306e\u4fee\u7fd2\u6cd5\u306b\u3064\u3044\u3066\u3067\u3057\u305f\u3002\u4eca\u65e5\u306e\u8074\u805e\u3067\u559c\u3073\u306e\u5fc3\u3092\u751f\u3058\u3055\u305b\u3001\u671b\u307f\u6c42\u3081\u308b\u5fc3\u3092\u8d77\u3053\u3057\u3001\u5c06\u6765\u4e00\u7dd2\u306b\u4e5d\u4f4f\u5fc3\u3092\u4fee\u3057\u3001\u3055\u3089\u306b\u306f\u521d\u7985\u4ee5\u4e0a\u306e\u7985\u5b9a\u306b\u81f3\u308a\u3001\u3053\u306e\u3088\u3046\u306a\u7985\u5b9a\u306e\u6442\u6301\u529b\u3067\u3001\u7a7a\u6027\u3092\u805e\u601d\u3057\u3001\u6b62\u89b3\u53cc\u904b\u3092\u5b9f\u73fe\u3059\u308b\u3088\u3046\u9858\u3063\u3066\u3044\u307e\u3059\u3002\u7686\u3055\u3093\u3001\u3042\u308a\u304c\u3068\u3046\u3054\u3056\u3044\u307e\u3057\u305f\u300215:02 00:00<br \/>\nR\u00fcckblick<br \/>\nHallo, alle zusammen! Es ist wieder Zeit f\u00fcr das gemeinsame Studium von Die gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung. Ging es Ihnen in der vergangenen Woche gut? Heute werden wir unsere Studien zur Geistiger Ruhe (skr.: \u015bamatha) fortsetzen und vertiefen. 00:29<br \/>\nVor einiger Zeit haben wir begonnen, uns mit dem dritten von sechs Abschnitten im ersten Kapitel des Band III zu besch\u00e4ftigen. Erinnern Sie sich noch daran? Worum geht es im dritten Abschnitt? Um die Natur von Geistiger Ruhe und Besondere Einsicht \u2013 mit anderen Worten, was Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) genau sind. Und welche s\u016btra hat Dje Tsong-kha-pa zitiert, um die Natur von \u015bamatha und vipa\u015byan\u0101 zu erkunden? K\u00f6nnen Sie sich auch daran noch erinnern? Er zitierte folgende s\u016btra: das S\u016btra \u00fcber die Entschl\u00fcsselung der intendierten Bedeutung (Sa\u1e43dhi-nirmocana-s\u016btra), das Juwelenwolken S\u016btra (Ratna-megha-s\u016btra) und das Schmuck der mah\u0101-yan\u0101 s\u016btra (Mah\u0101-yan\u0101-s\u016btra-la\u1e43k\u0101ra-k\u0101rik\u0101). Anhand dieser Schriften hat er die Natur von Geistiger Ruhe und Besonderer Einsicht klar und deutlich dargelegt. 01:06<br \/>\nHeute werden wir mit dem n\u00e4chsten Abschnitt fortfahren. Bitte \u00f6ffnen Sie Die Gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung, Band III, Seite 17. Wir lesen dort den vorletzten Absatz: 01:21<br \/>\nDie Natur von Geistiger Ruhe gem\u00e4\u00df Die Stufen des Pfades eines bodhi-sattva<br \/>\n\u201eAsa\u1e47ga erkl\u00e4rt dementsprechend in Die Stufen des Pfades eines bodhi-sattva (Bodhi-sattva-bh\u016bmi):<br \/>\n\u201aIndem der Geist (skr.: citt\u00e1) [eines bodhi-sattva] fokussiert und stabil auf ein Meditationsobjekt ausgerichtet bleibt, das ein nicht beschreibbares Objekt oder dessen Bedeutung ist, nimmt er durch Aufmerksamkeit (skr.: manask\u0101ra), die frei von allen konzeptionellen Vorstellungen und frei von anderen geistigen Ablenkungen ist, das gew\u00e4hlte Meditationsobjekt in sich auf. Geistige Ruhe (skr.: \u015bamatha) tritt ein, wenn die fokussierte Konzentration (skr.: sam\u0101dhi) stabilisiert und die Aufmerksamkeit (skr.: manask\u0101ra) auf ein einziges Zeichen des Meditationsobjekts fokussiert sind, und dauert so lange wie ein singul\u00e4rer meditativer Konzentrationsfluss (skr.: sam\u0101dhi) und somit die Konzentration aufrecht erhalten bleibt.\u201c 01:50<br \/>\nDer Text Die Stufen des Pfades eines bodhi-sattva (bodhi-sattva-bh\u016bmi) geh\u00f6rt zu einer gr\u00f6\u00dferen Schriftsammlung, genannt Die Stufen der yogischen Handlungen (Yoga-cary\u0101-bh\u016bmi). Diese besteht insgesamt aus f\u00fcnf weiteren bekannten Schriften: (1) Bh\u016bmi-vastu (dt.: Die eigentlichen Stufen), (2) Vastu-sa\u1e43graha (dt.: Kompendium der Grundlagen), (3) Pary\u0101ya-sa\u1e43graha (dt.: Kompendium der Aufz\u00e4hlungen), (4) Vivara\u1e47a-sa\u1e43graha (Kompendium der Erkl\u00e4rungen) und (5) Vini\u015bcaya-sa\u1e43graha\u1e47i (dt.: Kompendium der Entschlossenheit). Das Bh\u016bmi-vastu (dt.: Die eigentlichen Stufen)[1] wiederum z\u00e4hlt siebzehn Stufen, wobei Die Stufen des Pfades eines bodhi-sattva[2] die f\u00fcnfzehnte Stufe ist.[3] 02:17<br \/>\nDamit stellt sich die Frage: Was sind diese siebzehn Stufen auf dem Pfad zur Erleuchtung? Haben manche von Ihnen vielleicht das Yoga-cary\u0101-bh\u016bmi (dt.: Die Stufen der yogischen Handlungen) gelesen? Z\u00e4hlen wir kurz die 17 Stufen auf:[4]<br \/>\n(1) Die Stufe der Untersuchung der den f\u00fcnf Sinnesorgangen zugeordneten vij\u00f1\u0101n\u0101 (dt.: unterscheidende Erkenntnisse \u00fcber die f\u00fcnf Sinneswahrnehmungen), (2) Die Stufe der Untersuchung des mano-vij\u00f1\u0101n\u0101 (dt.: unterscheidende Erkenntnisse \u00fcber Geistesobjekte), (3) Die Stufe der Untersuchungen und Analysen, (4) Die Stufe der Analyse ohne Untersuchungen, (5) Die Stufe ohne Analyse, (6) Die Stufe der Fokussierung im meditativen Gleichgewicht, (7) Die Stufe jenseits der Fokussierung, (8) Die Stufe des aktiven Geistes, (9) Die Stufe ohne aktiven Geist, (10) Die Stufe des H\u00f6rens, (11) Die Stufe des Kontemplierens, (12) Die Stufe des Meditierens, (13) Die Stufe der \u015br\u0101vaka, (14) Die Stufe der pratyekabuddha, (15) Die Stufe der bodhi-sattva, (16) Die Stufe des nirv\u0101na mit karmischen R\u00fcckst\u00e4nden und (17) Die Stufe des nirv\u0101na ohne karmische R\u00fcckst\u00e4nde. Lassen Sie uns jetzt den Text weiter untersuchen. 03:15<br \/>\nDie Meditationsobjekte von \u015bamatha und vipa\u015byan\u0101: nicht beschreibbare Objekte oder deren Bedeutung<br \/>\nIn Die Stufen des Pfades eines bodhi-sattva hei\u00dft es im ersten Satz:<br \/>\n\u201eIndem der Geist (skr.: citt\u00e1) [eines bodhi-sattva] fokussiert und stabil auf ein Meditationsobjekt ausgerichtet bleibt, das ein nicht beschreibbares Objekt oder dessen Bedeutung ist,\u2026\u201c<br \/>\nGur\u00fa Ba-so erkl\u00e4rt diesen Satz ausf\u00fchrlich in Die vier verwobenen Anmerkungen. Aber lassen Sie mich zun\u00e4chst etwas \u00fcber gur\u00fa Ba-so sagen:<br \/>\nWas wissen wir eigentlich \u00fcber diesen gro\u00dfartigen Meister? Gem\u00e4\u00df den uns vorliegenden Aufzeichnungen war er der j\u00fcngere Bruder von Khedrub Dje Geleg Pelsang (tib.: mkhas grub rje dge legs dpal bzang; 1385 &#8211; 1438), der posthum zum ersten Panchen Lama ernannt worden war. \u00a0Meister Ba-so studierte damals unter Dje Tsong-kha-pa und eben einem seiner beiden Hauptsch\u00fcler, Khedrub Dje Geleg Pelsang. Ba-so war \u00fcberaus vertraut mit den Schriften und diente als 6. Abt des Klosters Ganden. Da er zeitweise im Kloster Ba-so Lhun-drup De-chen lebte, praktizierte und lehrte, wurde er als der verehrte Ba-so bekannt. 04:04<br \/>\nDieser ehrw\u00fcrdige und gro\u00dfartige Lehrer Ba-so erhielt m\u00fcndliche Instruktionen von seinem \u00e4lteren Bruder Khedrub Dje Geleg Pelsang, aber auch von dem herausragenden Meister Jam-pel Gya-tso. Ba-so wurde ein wichtiger Teil der \u00dcberlieferungslinie der m\u00fcndlichen Anleitungen. Er gab seine Anleitungen weiter an den M\u00f6nch Chos-kyi Dor-je. Und an wen gab er diese weiter? Er unterrichtete den ber\u00fchmten Wen-sa-pa. Da dieser hier\u00fcber eine schriftliche Aufzeichnung verfasste sind sie bekannt geworden unter dem Namen Die m\u00fcndlichen Anleitungen von Wen-sa-pa. Wen-sa-pa lehrte diese Anleitungen unter anderem gur\u00fa Sang-gye Ye-she. Haben Sie von ihm schon einmal geh\u00f6rt? Er schrieb eine Schrift \u00fcber die Praxis der 35 Buddhas, vor denen Praktizierende ihre Gest\u00e4ndnisse \u00fcber leiderzeugende Handlungen[5] legen und dadurch ihren Geist von karmischen Potenzialen reinigen. Das haben wir bereits zu einem fr\u00fcheren Zeitpunkt studiert. Ich hoffe, Sie werden Gelegenheit finden, ihr diesbez\u00fcgliches Wissen zu reaktivieren. 04:42<br \/>\nDoch jetzt zur\u00fcck zu den Passagen in Die Stufen der yogischen Handlungen: \u00a0Der gro\u00dfartige Ba-so erkl\u00e4rt Asa\u1e47gas Worte \u00fcber ein \u201enicht beschreibbares Objekt oder dessen Bedeutung\u201c. Lassen Sie uns gemeinsam \u00fcberlegen: Was k\u00f6nnte das bedeuten? Es bezeichnet ein Meditationsobjekt, denn Objekte sind die Grundlage jeder Charakterisierung. Und was meint \u201edessen Bedeutung\u201c? Ganz einfach: Es benennt den Charakter oder die Natur des Objekts, auf das Bezug genommen wird. Betrachten wir beispielsweise eine Kanne Wasser. Wird die Kanne ein \u201eObjekt\u201c oder eine \u201eBedeutung\u201c sein? Die Kanne ist ein Objekt und erst die Beschreibung \u201ebauchiges Gef\u00e4\u00df, das Wasser halten kann\u201c entspricht der Bedeutung oder Natur dieses Objekts. Dieses Beispiel hat einst Harwa Jamyang Lochu Rinpoche vorgetragen.<br \/>\nIn den Schriften wird die Natur aller Ph\u00e4nomene \u2013 ihr Leersein (skr.: \u015b\u016bnyat\u0101) von Eigenexistenz (skr.: svabh\u0101va) als dasjenige bezeichnet, das \u201ejenseits aller Sprache\u201c oder eben \u201enicht beschreibbar\u201c ist. \u201eEin nicht beschreibbares Objekt\u201c bezeichnet also ein Ph\u00e4nomen, das leer (skr.: \u015bunya) von Eigenexistenz (skr.: svabh\u0101va) ist; also ein Objekt, dessen Natur es ist, leer (skr.: \u015bunya) zu sein von Eigenexistenz oder inh\u00e4renter Existenz (skr.: svabh\u0101va).<br \/>\nDamit stellt sich die n\u00e4chste Frage: Welche der Ph\u00e4nomene werden durch \u015b\u016bnyat\u0101 svabh\u0101va (dt.: ihr Leersein von Eigenexistenz) charakterisiert? K\u00f6nnen Sie daf\u00fcr Beispiele nennen? Sind nicht-existierende Ph\u00e4nomene leer von Eigenexistenz? Nein, das k\u00f6nnen sie gar nicht sein, weil sie \u00fcberhaupt nicht existieren und wir \u00fcber ihre Natur folglich keine Aussage treffen k\u00f6nnen. Hieraus folgt: Wenn wir davon sprechen, dass ein Ph\u00e4nomen existiert, hat es zwangsl\u00e4ufig die Eigenschaft, leer von Eigenexistenz zu sein. \u00a0Mit anderen Worten: Alle existierenden Ph\u00e4nomene sind leer (skr.: \u015bunya) von Eigenexistenz respektive inh\u00e4renter (skr.: svabh\u0101va), weil sie durch Ursachen entstehen und vergehen. 06:06<br \/>\nDer entsprechende Geisteszustand<br \/>\nNun, was sollten wir mit einem nicht beschreibbaren Objekt oder dessen Bedeutung tun? Die Antwort finden wir in der ersten Zeile:<br \/>\n\u201eIndem der Geist (skr.: citt\u00e1) [eines bodhi-sattva] fokussiert und stabil auf ein Meditationsobjekt ausgerichtet bleibt,\u2026\u201c<br \/>\nWir sollen also unseren Geist \u201efokussiert und stabil\u201c auf das Objekt \u201eausrichten\u201c. Doch was hei\u00dft es, Geist \u201efokussiert und stabil auszurichten\u201c? Es bedeutet, dass man Geist unmittelbar auf das Objekt ausrichtet und dadurch das Meditationsobjekt in den Geist aufnimmt, um es wahrzunehmen und zu begreifen. Dann<br \/>\n\u201enimmt er (Geist) durch Aufmerksamkeit (skr.: manask\u0101ra), die frei von allen konzeptionellen Vorstellungen und frei von anderen geistigen Ablenkungen ist, das gew\u00e4hlte Meditationsobjekt in sich auf.\u201c<br \/>\nWesentlich ist, dass Geist frei von allen Ablenkungen ist. Was sind Beispiele f\u00fcr solche Ablenkungen? Ablenken k\u00f6nnten Dinge wie Eigenschaften und Charakteristiken der Objekte, Abschweifung, die wir aufgrund von Unterscheidungen erleben. \u201eFokussiert und stabil\u201c Geist auf das Meditationsobjekt auszurichten bedeutet also, sich einzig und allein auf das zu meditierende Objekt beziehungsweise dessen Natur und Bedeutung zu beziehen, ohne weitere Untersuchung oder Unterscheidung von Details. Rinpoche erkl\u00e4rte einmal, dass \u201efrei von jeglicher Ablenkung zu sein\u201c bedeutet, dass man in seiner Wahrnehmung und Betrachtung den individuellen Charakteristiken der Objekte keinerlei Aufmerksamkeit schenkt, da bereits das Betrachten der einzelnen Charakteristika unseren Geist vom Meditationsobjekt ablenken. 07:36<br \/>\nUm \u201efrei von jeglicher Ablenkung zu sein\u201c sind zudem die Geisteszust\u00e4nde von Schl\u00e4frigkeit und Erregungen vermeiden. Wir m\u00fcssen aktiv daran denken, \u201edass ich meinen Geist Ablenkungen durch Schl\u00e4frigkeit und Erregungen halte.\u201c Immer wieder m\u00fcssen wir uns diesen Gedanken vergegenw\u00e4rtigen \u2013 immer und immer wieder. Wir m\u00fcssen unseren Geist in einen Zustand der Befreiung bringen, befreit von Ablenkungen und den individuellen Charakteristiken des Meditationsobjekts keine Aufmerksamkeit mehr schenken. Dann ist Geist in einem Zustand ohne Untersuchung und Unterscheidung. Und w\u00e4hrenddessen nicht nachl\u00e4ssig oder erregt werden. 08:36<br \/>\nHinsichtlich des Geisteszustandes, der erreicht wird, nachdem ein Meditationsobjekt in Geist aufgenommen wurde, wie oft wird hier die Phrase \u201efrei von\u201c verwendet? Lesen wir nochmals diesen Satzabschnitt:<br \/>\n\u201enimmt er (Geist) durch Aufmerksamkeit (skr.: manask\u0101ra), die frei von allen konzeptionellen Vorstellungen und frei von anderen geistigen Ablenkungen ist, \u2026\u201c<br \/>\nIm chinesischen Text hei\u00dft es zudem: \u201efrei von allen Interpretationen\u201c. Dieses \u201efrei sein von\u201c beschreibt den au\u00dfergew\u00f6hnlichen Geisteszustand \u015bamatha. Es ist eine sehr pr\u00e4zise Beschreibung. 09:10<br \/>\nIn der chinesischen Textversion hei\u00dft es dann weiter:<br \/>\n\u201eNimm das Objekt der Meditation in Geist auf. Die Zeichen der meditativen Konzentration entwickeln sich vom Ausrichten des Geistes nach innen \u00fcber Erneutes Ausrichten bis hin zum Punktf\u00f6rmigen Ausrichten und im meditativen Gleichgewicht verweilen \u2013 was Geistige Ruhe (skr.: \u015bamatha) genannt wird.\u201c<br \/>\nWenn wir es geschafft haben \u2013 \u201efrei von allen konzeptionellen Vorstellungen und frei von anderen geistigen Ablenkungen\u201c zu sein, was sollten wir danach tun? Asa\u1e47ga erkl\u00e4rt, dass \u201edas Meditationsobjekt in Geist aufgenommen wird.\u201c[6] Meister Ba-so erkl\u00e4rt dazu, dass wir dann \u201e\u00fcber das Objekt meditieren\u201c, was bedeutet, dass wir Geist auf das Meditationsobjekt ausrichten und in Geist aufnehmen.<br \/>\nDer Begriff \u201eZeichen der meditativen Konzentration\u201c bezieht sich das auf die Zeichen der neun Phasen von \u015bamatha (dt.: Geistige Ruhe), die sich \u201eentwickeln vom Ausrichten des Geistes nach innen \u00fcber Erneutes Ausrichten bis hin zum Punktf\u00f6rmigen Ausrichten und dem Im meditativen Gleichgewicht verweilen \u2013 was Geistige Ruhe (skr.: \u015bamatha) genannt wird.\u201c 10:28<br \/>\nDiese neun Phasen von Geistiger Ruhe (skr.: \u015bamatha) werden wir sp\u00e4ter im Kapitel 5 studieren[7]. Lassen Sie mich die neun Phasen hier nur kurz aufz\u00e4hlen:<\/p>\n<p>(1) Ausrichten des Geistes nach innen<br \/>\n(2) Stetiges Ausrichten des Geistes<br \/>\n(3) Erneutes Ausrichten des Geistes<br \/>\n(4) Verst\u00e4rktes Ausrichten des Geistes<br \/>\n(5) Z\u00e4hmung des Geistes<br \/>\n(6) Beruhigung des Geistes<br \/>\n(7) Vollst\u00e4ndige Beruhigung des Geistes<br \/>\n(8) Punktf\u00f6rmiges Ausrichten des Geistes<br \/>\n(9) Im meditativen Gleichgewicht verweilen<\/p>\n<p>Guru Xuanzangs \u00dcbersetzung von Die Stufen des Pfades eines bodhi-sattva nennt die letzte Phase meditatives Gleichgewicht und der ehrbare Fazu nennt es gleichgewichtiges Ausgerichtet-sein. Auch wenn es verschiedene Worte daf\u00fcr gibt, es ist immer dasselbe gemeint. 11:05<br \/>\nWiederholtes Vertraut-werden auf der Basis der Anleitungen der \u00dcberlieferungslinie<br \/>\nGehen wir nochmal zur\u00fcck zum Begriff \u201edas Meditationsobjekt aufnehmen\u201c. Guru Ba-so hat es so erkl\u00e4rt, dass \u201ewir dar\u00fcber meditieren\u201c und \u201edar\u00fcber praktizieren\u201c. Es bedeutet also, dass wir \u00fcber ein \u201eObjekt meditieren.<br \/>\nErinnern Sie sich noch daran, was es bedeutet, zu \u201emeditieren\u201c? Haben wir dar\u00fcber bereits etwas in Die gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung gelernt? In welchem Kapitel war das? Erinnern Sie sich daran? Genau, es war im Band I, Kapitel 5: Die Meditationssitzung. Wie hat Dje Tsong-kha-pa Meditation definiert? Dort hei\u00dft es:<br \/>\n\u201eAls Meditation wird die wiederholte Fokussierung des Geistes auf ein heilsames Meditationsobjekt unter Aufrechterhaltung spezifischer subjektiver Aspekte bezeichnet.\u201c[8] 11:44<br \/>\nWas ist mit der Phrase \u201ewiederholte Fokussierung des Geistes\u201c gemeint? Es bedeutet, dass wir uns an das Meditationsobjekt gew\u00f6hnen und vertraut damit werden. In Analekt des Konfuzius[9] hei\u00dft es dazu:<br \/>\n\u201eZu lernen und sich mit etwas vertraut machen, ist es nicht eine riesige Freude?\u201c<br \/>\nDer chinesische Ausdruck f\u00fcr das Vertraut machen symbolisiert, dass \u201eein Vogel sehr oft mit den Fl\u00fcgeln schlagen muss, bevor er fliegen kann\u201c. Es braucht also wiederholte \u00dcbung \u2013 immer und immer wieder \u2013 um sich mit etwas vertraut zu machen, oder wie es im tibetischen w\u00f6rtlich hei\u00dft, sich an etwas zu gew\u00f6hnen. \u00a0Sich mit etwas vertraut zu machen, sich daran zu gew\u00f6hnen bedeutet also es immer wieder zu \u00fcben und zu lernen, bis die Erfahrungen ein Teil von dir werden.<br \/>\nBetrachten wie ein einfaches Beispiel: Wenn ein junger Vogel endlich alle k\u00f6rperlichen Voraussetzungen f\u00fcr das Fliegen erlangt hat, wenn er nahezu ausgewachsen ist, dann lehrt ihm seine Mutter das Fliegen. Einmal konnte ich einen Jungvogel beim Erlernen des Fliegens beobachten. Er konnte aber noch nicht wirklich abheben. Als er versuchte, aus dem Nest zu fliegen, fiel er zu Boden. Ein andermal sah ich ein ganzes Nest voller Jungv\u00f6gel \u2013 mit einem besonders kleinen J\u00fcngling. Nachdem seine Geschwister weggeflogen waren, sa\u00df der Kleinste immer noch im Gras, in das er gefallen war. Er konnte auch nicht wieder hoch ins Nest fliegen, das auf einem Pfosten war. Als der Tag sich dem Ende neigte, sah man immer noch seinen kleinen Kopf aus dem Gras aufgucken. Ich fragte mich, ob die Eltern den Kleinen noch finden w\u00fcrden. Wie es sich herausstellte, fanden sie ihren Sch\u00fctzling und trugen ihn zur\u00fcck ins Nest. Der Kleine brauchte noch einige Tage mehr zur \u00dcbung als seine Geschwister, um das Fliegen zu erlernen. Doch ein paar Tage sp\u00e4ter sah ich, wie er aus dem Nest hoch in die Wolken flog! 13:33<br \/>\nF\u00fcr uns hei\u00dft das: Wir m\u00fcssen meditative Konzentration st\u00e4ndig \u00fcben und praktizieren. Wenn wir ein Meditationsobjekt ausgew\u00e4hlt haben, m\u00fcssen wir die neun Phasen von \u015bamatha \u00fcben. Um diese neun Phasen zu vervollst\u00e4ndigen, brauchen wir unabl\u00e4ssige \u00dcbung und Praxis \u2013 sehr viel \u00dcbung! Das ist ein notwendiger Prozess, den wir absolvieren m\u00fcssen. In dem Prozess trainieren wir unseren Geist und unsere Geduld, wir verbessern unsere F\u00e4higkeiten, den Schriften in unseren Praktiken zu folgen, sodass wir authentisch gem\u00e4\u00df der \u00dcberlieferungslinie praktizieren k\u00f6nnen. Es gibt also keinen Grund zu glauben, meditative Konzentration sei wie die Wolken am Himmel, jenseits unserer Reichweite, denn diese Gro\u00dfe Darlegung wurden f\u00fcr Menschen geschrieben, die meditative Konzentration praktizieren wollen. Und warum wollen wir das praktizieren? Um \u015b\u016bnyat\u0101 svabh\u0101va (dt.: Leersein der Ph\u00e4nomene von Eigenexistenz) unmittelbar zu erfahren. Und warum wollen wir \u015b\u016bnyat\u0101 svabh\u0101va unmittelbar erfahren? \u00a0Um den leidvollen Kreislauf von Tod und Geburt zu beenden. 14:22<br \/>\nDaher: Trainieren wir die neun Phasen von \u015bamatha mittels eines angemessenen Meditationsobjekt, werden wir Geistige Ruhe erlangen. Die heute besprochene Passage aus Die Stufen des Pfades eines bodhi-sattva versucht uns eben genau zu vermitteln, wie wir \u015bamatha (dt.: Geistige Ruhe) praktizieren und \u00fcben sollten.<br \/>\nNachdem Sie dies heute nun geh\u00f6rt haben, hoffe ich, dass Sie gl\u00fccklich und begeistert sind, dass es Ihnen ein echtes Anliegen geworden ist, \u015bamatha zu erlernen. Lassen Sie uns zuk\u00fcnftig die neun Phasen von \u015bamatha gemeinsam \u00fcben und sogar die erste meditative Stabilisierung und weitere h\u00f6here Konzentrationsformen erreichen. Aus der Kraft der meditativen Konzentration sch\u00f6pfend, lassen Sie uns gemeinsam \u015b\u016bnyat\u0101 svabh\u0101va (dt.: das Leersein der Ph\u00e4nomene von Eigenexistenz) studieren und die Vereinigung von Geistiger Ruhe und Besonderer Einsicht verwirklichen. 15:00<br \/>\nIch danke Ihnen allen! 15:02<br \/>\n[1] Das Bh\u016bmi-vastu ist eine Sammlung von vier weiteren Schriften: (a) Bahu-bh\u016bmik\u0101 (dt.: Die vielen Stufen des Pfades), (b) \u015ar\u0101vaka-bh\u016bmi (dt.: Die Stufen des Pfades der \u015br\u0101vaka), (c) Bodhi-sattva-bh\u016bmi (dt.: Die Stufen des Pfades eines bodhi-sattva) und (d) Bh\u016bmi-krama (dt.: Die Reihenfolge der Stufen). Insgesamt werden in den Schriften siebzehn Stufen (skr.: bh\u016bmi) erkl\u00e4rt,<br \/>\n[2] In The Bodhisattva Path to Unsurpassed enlightenment: A Complete Translation of the &#8220;Bodhisattvabhu\u0304mi&#8221; (trans. Engle, A. Snow Lion: Boulder. 2016), the introduction contains a section which explains about the composition collection and its constituent texts, stating that the four latter texts are supplementary to the rst. In this introduction, Asanga Bodhisattva&#8217;s composition collection is referred to as the Stages of Spiritual Practice or the Five Sections on the Stages. The ve parts are respectively called, also by their order in the Tibetan Tripitaka, (1) Stages of Spiritual Practice (the same title as for the whole collection) or Treatise of Multiple Stages, then (2) A Collection of Determinations, (3) Collection on [Canonical] Topics, (4) Collection of Canonical Expressions and (5) Collection on Exegesis.<br \/>\n[3] Siehe hierzu die Fu\u00dfnoten 45 und 58 in The Great Treatise<br \/>\n[4] In Master Kuiji&#8217;s (see note 3 above) Brief Compilation on the Treatise on the Levels of Yogic Deeds, he also explains that these 17 &#8220;levels&#8221; mainly encompass the objects, practices, and results of the path. The first nine levels concern the objects. The 10th through 15 levels concerns the practice, where the 10th through 12th concerns the general practices in Buddhism, and the 13th through 15th respectively concern the practices of the three vehicles. The 16th and 17th levels respectively concern nirvana with and without remainder.<br \/>\nSome of the names of the 17 levels here are adapted from entries in the Digital Dictionary of Buddhism: English Terms Index (http:\/\/www.buddhism-dict.net\/ddb\/indexes\/term-en.html), accessed Jan 14, 2021). The Digital Dictionary of Buddhism refers to them as &#8220;stages&#8221; rather than &#8220;levels.&#8221; Here, the word &#8220;stage&#8221; in each entry is replaced with &#8220;level,&#8221; to be consistent with the wording in the current context. A few other changes in word choice are also made.<br \/>\n[5] Die 35 Buddhas, vor denen leiderzeugende Handlungen gestanden und bedauert werden, sowie die zugeh\u00f6rige Praxis werden im Mah\u0101-yana-tri-skandha-dharma-s\u016btra beschrieben.<br \/>\n[6] In der englischen \u00dcbersetzung aus der chinesischen Fassung hei\u00dft es dazu: \u201caffirm all objects of meditation<br \/>\nDas Verb &#8220;affirm&#8221; wurde \u00fcbersetzt aus dem Tibetischen Wort \u0f58\u0f7c\u0f66\u0f0b\u0f54; mos pa f\u00fcr &#8220;belief&#8221; (Glaube, Vertrauen) or &#8220;conviction&#8221; (\u00dcberzeugung).<br \/>\n[7] siehe Die gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung, Band III, Kapitel 5<br \/>\n[8] Die gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung, Band I, Kapitel 5, S. 100<br \/>\n[9] Sammlung der Spr\u00fcche des Konfuzius 00:00<br \/>\nR\u00e9vision pr\u00e9paratoire<br \/>\nBonjour \u00e0 tous. Je suis heureuse que nous nous retrouvions \u00e0 nouveau pour \u00e9tudier ensemble le Grand Trait\u00e9. Avez-vous pass\u00e9 une bonne semaine ? Aujourd\u2019hui, nous allons continuer d\u2019\u00e9tudier la s\u00e9r\u00e9nit\u00e9. 00:28<br \/>\nPr\u00e9c\u00e9demment, nous avons appris la troisi\u00e8me des six disciplines, vous en souvenez-vous\u00a0? Quelle est la 3e discipline\u00a0? C\u2019est la nature de la s\u00e9r\u00e9nit\u00e9 et de la perspicacit\u00e9, c\u2019est-\u00e0-dire l\u2019essence de la s\u00e9r\u00e9nit\u00e9 et de la perspicacit\u00e9. Nous avons vu que ma\u00eetre Tsong-kha-pa a cit\u00e9 plusieurs sutras pour expliquer ce qu\u2019est la nature de la s\u00e9r\u00e9nit\u00e9 et de la perspicacit\u00e9. Vous en rappelez-vous\u00a0? Il y a le sutra R\u00e9v\u00e9lation de l\u2019Intention, le Sutra des Joyaux et l\u2019Ornement des Sutras Mahayana \u00e0 partir desquels il a expliqu\u00e9 tr\u00e8s clairement la nature de la s\u00e9r\u00e9nit\u00e9 et de la perspicacit\u00e9. 01:05<br \/>\nAujourd\u2019hui, nous allons \u00e9tudier la suite. Merci d\u2019ouvrir votre Grand Trait\u00e9 \u00e0 la page 339, ligne 6. Lisons le texte : 01:20<br \/>\nLa nature de la s\u00e9r\u00e9nit\u00e9 expliqu\u00e9e \u00e0 partir des Niveaux de Bodhisattva<br \/>\nLes Niveaux de Bodhisattva disent aussi : \u00ab Gardez l\u2019esprit focalis\u00e9 sur un objet de m\u00e9ditation qui est simplement une chose ou une signification inexprimable, d\u00e9laissez toute \u00e9laboration, d\u00e9laissez toute distraction mentale, gardez cette pens\u00e9e. Atteignez une compr\u00e9hension profonde de tous les objets de m\u00e9ditation. Sur les signes de la concentration m\u00e9ditative, faire en sorte que l\u2019esprit se concentre int\u00e9rieurement, y demeure,\u00a0 jusqu\u2019\u00e0 atteindre concentration et \u00e9quilibre. C\u2019est ce qu\u2019on appelle la s\u00e9r\u00e9nit\u00e9.\u00a0\u00bb 01:49<br \/>\nLes Niveaux de Bodhisattva sont issus de la partie des \u00ab\u00a0Niveaux de base \u00bb des Niveaux d\u2019actes du yoga (Yogacarabhumi-sastra). Les Niveaux d\u2019actes du yoga sont constitu\u00e9s au total de cinq parties que je vous \u00e9num\u00e8re bri\u00e8vement dans l\u2019ordre : \u00ab\u00a0Niveaux de base\u00a0\u00bb, \u00ab\u00a0Compendium des d\u00e9terminations\u00a0\u00bb, \u00ab\u00a0Compendium des explications\u00a0\u00bb, \u00ab\u00a0Compendium des \u00e9num\u00e9rations\u00a0\u00bb et enfin \u00ab\u00a0Compendium des bases\u00a0\u00bb. Les \u00ab\u00a0Niveaux de base\u00a0\u00bb d\u00e9taillent au total 17 niveaux et les Niveaux de Bodhisattva correspondent au 15e niveau. 02:16<br \/>\nAlors, que sont ces 17 niveaux\u00a0? Certains d\u2019entre vous ont-ils lu Les Niveaux d\u2019actes du yoga\u00a0? Par exemple\u00a0: le niveau des cinq consciences corporelles, le niveau de la conscience mentale\u00a0; ensuite, le niveau d\u2019investigation et d\u2019analyse, le niveau d\u2019analyse seule sans investigation et le niveau sans investigation ni analyse. Le 6e niveau, le niveau d\u2019\u00e9quilibre m\u00e9ditatif (samahita)\u00a0; le 7e, le niveau de non-samahita\u00a0; le 8e, le niveau avec l\u2019esprit\u00a0; le 9e, le niveau sans l\u2019esprit\u00a0; le 10e, le niveau d\u2019accomplissement par l\u2019\u00e9coute\u00a0; le 11e, le niveau d\u2019accomplissement par la pens\u00e9e\u00a0; le 12e, le niveau d\u2019accomplissement par la m\u00e9ditation. Les niveaux 13, 14 et 15 sont respectivement les Niveaux Shravaka, les Niveaux Pratyekabuddha et les Niveaux de Bodhisattva. Les niveaux 16 et 17 sont le niveau avec r\u00e9sidus et le niveau sans r\u00e9sidus. Les Niveaux de Bodhisattva correspondent au 15e niveau. Maintenant, regardons le texte. 03:13<br \/>\nL\u2019objet de la m\u00e9ditation : simplement une chose ou une signification inexprimable<br \/>\nLes Niveaux de Bodhisattva disent\u00a0: \u00ab Gardez l\u2019esprit focalis\u00e9 sur un objet de m\u00e9ditation qui est simplement une chose ou une signification inexprimable.\u00a0\u00bb Au sujet de cette phrase, dans les Quatre Annotations Entrelac\u00e9es, Ma\u00eetre Ba-So donne une explication de ce texte \u00e0 partir des Niveaux de Bodhisattva. Connaissez-vous bien Ma\u00eetre Ba-So\u00a0? D\u2019apr\u00e8s les archives, ce v\u00e9n\u00e9rable Ma\u00eetre \u00e9tait le fr\u00e8re cadet de Ma\u00eetre Ke-drup dans une vie ant\u00e9rieure. Il a appris aupr\u00e8s de Ma\u00eetre Tsong-kha-pa et de Ma\u00eetre Ke-drup et il ma\u00eetrisait les enseignements des Ecritures. Il fut le 6e ganden tripa. Comme il a r\u00e9sid\u00e9 \u00e0 un moment donn\u00e9 au Monast\u00e8re Ba-so Lhun-drup De-chen o\u00f9 il a longtemps pratiqu\u00e9 et enseign\u00e9, il est plus largement connu sous le nom de v\u00e9n\u00e9rable Ma\u00eetre Ba-So. 04:04<br \/>\nCe Ma\u00eetre spirituel remarquable a re\u00e7u l\u2019enseignement oral de Ma\u00eetre Ke-drup tout comme l\u2019enseignement oral de Ma\u00eetre Jam-pel Gya-tso faisant donc de lui un Ma\u00eetre tr\u00e8s important dans la lign\u00e9e des enseignements oraux. Il a transmis ces enseignements oraux \u00e0 Ma\u00eetre Chos-kyi Dor-je. Et \u00e0 qui Ma\u00eetre Chos-kyi Dor-je les a-t-il transmis\u00a0?\u00a0Au renomm\u00e9 Wen-sa-pa.\u00a0C\u2019est ainsi qu\u2019ils sont devenus les tr\u00e8s c\u00e9l\u00e8bres enseignements oraux de Wen-sa-pa. Wen-sa-pa les a transmis \u00e0 Ma\u00eetre Sang-gye Ye-she. Avez-vous d\u00e9j\u00e0 entendu parler le lui\u00a0? C\u2019est lui qui a r\u00e9dig\u00e9 les 35 Confessions de Bouddha que nous avons \u00e9tudi\u00e9es auparavant. J\u2019esp\u00e8re que vous pouvez tous les r\u00e9viser souvent. 04:42<br \/>\nRevenons maintenant au passage des Niveaux d\u2019actes du yoga. Ma\u00eetre Ba-so explique le \u00ab\u00a0simplement une chose\u00a0\u00bb qui y est mentionn\u00e9. Que signifie \u00ab\u00a0simplement une chose\u00a0\u00bb\u00a0? Il s\u2019agit purement d\u2019un objet, de chose diff\u00e9rente, (diff\u00e9rence) dans le sens de ce qui le caract\u00e9rise. Ensuite, que signifie \u00ab\u00a0simplement une signification\u00a0\u00bb\u00a0? Il s\u2019agit purement du sens de l\u2019objet. Prenons un exemple, celui d\u2019une bouteille\u00a0: la bouteille est-elle simplement une chose ou simplement une signification\u00a0? La \u00ab\u00a0bouteille\u00a0\u00bb est simplement une chose, \u00ab\u00a0un ustensile renfl\u00e9\u00a0 pouvant contenir de l\u2019eau\u00a0\u00bb est sonsens. C\u2019est \u00e9galement l\u2019exemple donn\u00e9 par Rinpoch\u00e9. Dans les enseignements des \u00e9critures, la nature de la vacuit\u00e9 est appel\u00e9e comme \u00ab\u00a0ne pouvant \u00eatre dite\u00a0\u00bb, c\u2019est-\u00e0-dire \u00ab\u00a0inexprimable\u00a0\u00bb. \u00ab\u00a0Simplement une chose inexprimable \u00bb signifie \u00ab\u00a0une chose qui a la caract\u00e9ristique de la vacuit\u00e9\u00a0\u00bb, c\u2019est-\u00e0-dire un objet qui rev\u00eat la vacuit\u00e9 comme attribut. En d\u2019autres termes, cela signifie quelque chose qui est caract\u00e9ris\u00e9 par la vacuit\u00e9. Alors, quels ph\u00e9nom\u00e8nes ont les caract\u00e9ristiques de la vacuit\u00e9\u00a0? Avez-vous des exemples\u00a0? \u00ab\u00a0Les ph\u00e9nom\u00e8nes inexistants\u00a0\u00bb peuvent-ils avoir les caract\u00e9ristiques de la vacuit\u00e9\u00a0? Non, ils ne le peuvent pas. Il faut que ce soit un ph\u00e9nom\u00e8ne qui existe et devant poss\u00e9der les caract\u00e9ristiques de la vacuit\u00e9. 06:06<br \/>\nL\u2019\u00e9tat de l\u2019esprit quand on prend en compte un objet<br \/>\nAlors, quant aux \u00ab\u00a0choses pures\u00a0\u00bb et \u00ab\u00a0significations pures\u00a0\u00bb qui sont inexprimables, au-del\u00e0 des mots -comme nous venons de le voir -que devons-nous en faire\u00a0? \u00ab Gardez l\u2019esprit focalis\u00e9\u00a0\u00bb, c\u2019est-\u00e0-dire maintenir l\u2019esprit fix\u00e9 vers un tel objet de m\u00e9ditation. Que signifie \u00ab\u00a0fix\u00e9 vers\u00a0\u00bb\u00a0? Cela d\u00e9signe le fait que l\u2019esprit s\u2019accapare de cet objet, l\u2019appr\u00e9hende. Ensuite, \u00ab\u00a0d\u00e9laissez toute \u00e9laboration, d\u00e9laissez toute distraction mentale\u00a0\u00bb, gardez vos pens\u00e9es \u00e9loign\u00e9es de toute \u00e9laboration et de toutes sortes de distractions de l\u2019esprit. Comment interpr\u00e9ter \u00ab\u00a0\u00e9laboration\u00a0\u00bb\u00a0? Cela d\u00e9signe toute distraction au sujet des choses telles que leurs caract\u00e9ristiques ou bien l\u2019\u00e9laboration d\u2019un jugement et de la distinction. Ensuite, \u00ab\u00a0d\u00e9laissez toute \u00e9laboration\u00a0\u00bb signifie fixer l\u2019esprit sur ce qui est purement une chose ou purement une signification, sans s\u2019\u00e9tendre \u00e0 une quelconque diff\u00e9renciation ou une autre caract\u00e9ristique observ\u00e9e. Un jour, Rinpoch\u00e9 a expliqu\u00e9 que d\u00e9laisser toute \u00e9laboration signifiait de n\u2019\u00e9tablir aucune observation des caract\u00e9ristiques d\u2019un ph\u00e9nom\u00e8ne parce que si nous op\u00e9rons un tel jugement d\u2019observation, cela \u00e9quivaudrait ici \u00e0 une \u00ab \u00e9laboration \u00bb, hors ce passage nous ordonne de garder l\u2019esprit focalis\u00e9 et d\u00e9laisser toute \u00e9laboration. 07:36<br \/>\nEnsuite, \u00ab d\u00e9laisser toute distraction mentale\u00a0\u00bb signifie rester \u00e0 l\u2019\u00e9cart des \u00e9tats de distraction qui r\u00e9sultent du laxisme et de l\u2019excitation mentale. Il faut garder cette pens\u00e9e \u00e0 l\u2019esprit : mon esprit doit d\u00e9laisser toute distraction li\u00e9e au laxisme et \u00e0 l\u2019excitation, il faut y penser activement. Et quelles sont les caract\u00e9ristiques de cette pens\u00e9e ? N\u2019est-ce pas pr\u00e9cis\u00e9ment \u00ab d\u00e9laisser toute \u00e9laboration, d\u00e9laisser toute distraction mentale \u00bb ? Nous devons garder \u00e0 l\u2019esprit la pens\u00e9e de \u00ab d\u00e9laisser toute \u00e9laboration et toute distraction mentale \u00bb, afin de maintenir l&#8217;esprit dans un \u00e9tat lib\u00e9r\u00e9 de ces \u00e9laborations et distractions mentales. Cela signifie de fixer l\u2019esprit dans un tel \u00e9tat. Cet \u00e9tat fait qu\u2019on est libre des distractions li\u00e9es aux caract\u00e9ristiques et des \u00e9laborations du discernement et de la distinction. Par ailleurs, l\u2019esprit doit \u00e9galement \u00eatre libre des distractions li\u00e9es au laxisme et \u00e0 l\u2019excitation. 08:36<br \/>\nAinsi, en consid\u00e9rant cet \u00e9tat d\u2019esprit apr\u00e8s avoir pris en compte l\u2019objet, combien de fois le terme \u00ab d\u00e9laissez \u00bb est-il utilis\u00e9 ? D\u00e9laissez toute \u00e9laboration, d\u00e9laissez toute distraction mentale, ensuite quoi d\u2019autre ? Focaliser l\u2019esprit sur ce qui est simplement une chose ou simplement une signification. Donc, ce passage donne une description de cet \u00e9tat d\u2019esprit, une description tr\u00e8s pr\u00e9cise. 09:08<br \/>\nApr\u00e8s avoir gard\u00e9 \u00e0 l\u2019esprit la pens\u00e9e d\u00e9laiss\u00e9e de toute \u00e9laboration et de toute distraction mentale, que devons-nous faire ? \u00ab\u00a0Atteignez une compr\u00e9hension profonde de tous les objets de m\u00e9ditation. Sur les signes de la concentration m\u00e9ditative, faire en sorte que l\u2019esprit se concentre int\u00e9rieurement, y demeure, jusqu\u2019\u00e0 atteindre concentration et \u00e9quilibre. C\u2019est ce qu\u2019on appelle la s\u00e9r\u00e9nit\u00e9.\u00a0\u00bb Expliquons d\u2019abord \u00ab\u00a0atteignez une compr\u00e9hension.\u00a0\u00bb \u00ab\u00a0Atteignez une compr\u00e9hension\u00a0\u00bb s\u2019explique de mani\u00e8re diff\u00e9rente suivant le contexte. Ici, Ma\u00eetre Ba-So explique qu\u2019 \u00ab\u00a0atteindre une compr\u00e9hension\u00a0\u00bb de tous les objets signifie \u00ab\u00a0pratiquer\u00a0\u00bb ou m\u00e9diter sur tous ces objets. Ensuite, sur les signes de la concentration m\u00e9ditative, ces \u00ab\u00a0signes\u00a0\u00bb d\u00e9signent ici les objets de m\u00e9ditation dans la concentration. Que faut-il faire de l\u2019objet de la concentration\u00a0? Il faut \u00ab\u00a0faire en sorte que l\u2019esprit se concentre int\u00e9rieurement, y demeure\u00a0\u00bb \u00a0jusqu\u2019\u00e0 atteindre \u00ab\u00a0concentration\u00a0\u00bb et \u00ab\u00a0\u00e9quilibre.\u00a0\u00bb De cette concentration int\u00e9rieure jusqu\u2019\u00e0 l\u2019\u00e9quilibre, il y a au total neuf choses qui sont les neuf \u00e9tats mentaux. 10:28<br \/>\nCes neuf \u00e9tats mentaux, nous les aborderons dans la suite de notre \u00e9tude sur la s\u00e9r\u00e9nit\u00e9. En r\u00e9sum\u00e9, c\u2019est\u00a0: se concentrer int\u00e9rieurement, de mani\u00e8re continue, y demeurer et en rester proche, en harmonie, silence, silence total, se concentrer sur un int\u00e9r\u00eat et enfin trouver l\u2019\u00e9quilibre qui se traduit aussi par placement \u00e9quilibr\u00e9. Au sujet du neuvi\u00e8me \u00e9tat mental, Ma\u00eetre Xuanzang, dans ce passage des Niveaux de Bodhisattva, le traduit par \u00e9quilibre. Dans la suite du Grand Trait\u00e9 sur les neuf \u00e9tats mentaux, le V\u00e9n\u00e9rable Fazun le traduit par placement \u00e9quilibr\u00e9. M\u00eame s\u2019ils sont traduits par des termes diff\u00e9rents, ils se r\u00e9f\u00e8rent au m\u00eame \u00e9tat de stabilit\u00e9 mentale. 11:05<br \/>\nEntra\u00eenement r\u00e9p\u00e9t\u00e9, bas\u00e9 sur l\u2019enseignement h\u00e9rit\u00e9<br \/>\nEnsuite, il est dit\u00a0: atteignez une compr\u00e9hension profonde de tous les sujets de m\u00e9ditation. Comme nous venons de le voir, Ma\u00eetre Ba-So explique que l\u2019expression \u00ab\u00a0atteindre une compr\u00e9hension\u00a0\u00bb signifie pratiquer\u00a0ou m\u00e9diter. Atteindre une compr\u00e9hension profonde de tous les sujets de m\u00e9ditation signifie m\u00e9diter sur tous les objets de m\u00e9ditation. Aussi, vous souvenez-vous de la signification de \u00ab\u00a0m\u00e9diter\u00a0\u00bb\u00a0? Ne l\u2019avons-nous pas \u00e9tudi\u00e9 pr\u00e9c\u00e9demment dans le Grand Trait\u00e9 ? Dans quel passage l\u2019avons-nous \u00e9tudi\u00e9\u00a0? Eh bien, est-ce que le passage \u00ab\u00a0comment entretenir la m\u00e9ditation\u00a0\u00bb en parle\u00a0? Comment Ma\u00eetre Tsong-kha-pa d\u00e9finit-il la m\u00e9ditation\u00a0? N\u2019est-ce pas l\u2019entra\u00eenement r\u00e9p\u00e9t\u00e9\u00a0? Nous pouvons y r\u00e9fl\u00e9chir. 11:44<br \/>\nAlors, en parlant d\u2019entra\u00eenement r\u00e9p\u00e9t\u00e9, il y a ici le mot \u00ab\u00a0entra\u00eenement.\u00a0\u00bb Vous souvenez-vous que les Entretiens de Confucius mentionnent \u00ab apprendre et s\u2019entra\u00eener, n\u2019est-ce pas une source de joie ? \u00bb L\u2019\u00e9tymologie de ce terme \u00ab s\u2019entra\u00eener \u00bb (en chinois) symbolise un oiseau qui doit battre plusieurs fois des ailes avant de pouvoir s\u2019envoler. Ainsi, il faut une pratique r\u00e9p\u00e9t\u00e9e, maintes et maintes fois. Tout le monde qui a d\u00fb apprendre quelque chose a fait ce genre d\u2019exp\u00e9rience. Par exemple, une fois qu\u2019un petit oiseau a son plumage pleinement garni, sa m\u00e8re lui apprendra comment voler. J\u2019ai observ\u00e9 une fois de tr\u00e8s pr\u00e8s un oisillon qui apprenait \u00e0 voler. Au d\u00e9but, il ne pouvait pas beaucoup voler. A peine prenait-il son envol qu\u2019il tombait rapidement par terre. J\u2019ai observ\u00e9 une fois un nid d\u2019oisillons. L\u2019un d\u2019eux \u00e9tait dodu. Ses fr\u00e8res et s\u0153urs s\u2019\u00e9taient envol\u00e9s, mais lui restait tapi\u00a0 dans l\u2019herbe aux alentours, parce qu\u2019il n\u2019arrivait pas \u00e0 retourner dans le nid que ses parents avaient fait sur un poteau m\u00e9tallique. Il n\u2019arrivait pas \u00e0 s\u2019envoler vers le nid parce qu\u2019il \u00e9tait tomb\u00e9 en essayant de voler. Alors il restait l\u00e0, tapi dans l\u2019herbe. A la tomb\u00e9e de la nuit, on pouvait voir une petite t\u00eate ronde cach\u00e9e dans l\u2019herbe. C\u2019\u00e9tait le petit oiseau. A ce moment-l\u00e0, je voulais voir si son papa et sa maman viendraient le chercher. Plus tard, ses parents sont effectivement venus le chercher et ils l\u2019ont raccompagn\u00e9. Finalement, il a d\u00fb entra\u00eener plus longtemps que le reste de la fratrie. Mais un jour, je l\u2019ai revu. Ah ! Il a d\u00e9ploy\u00e9 ses ailes et s\u2019est envol\u00e9 dans le ciel ! 13:33<br \/>\nD\u00e8s lors, pour notre pratique de la concentration m\u00e9ditative, une fois que nous avons fix\u00e9 un objet de m\u00e9ditation, nous devons pratiquer les neuf \u00e9tats mentaux. Les neuf \u00e9tats mentaux sont quelque chose qui n\u00e9cessite une pratique r\u00e9p\u00e9t\u00e9e, maintes et maintes fois. Ce type de processus est essentiel. Durant cette sorte d\u2019entra\u00eenement, nous devons aiguiser notre esprit et notre patience et suivre cette authenticit\u00e9 de la pratique des enseignements des sutras en se conformant \u00e0 ce\u00a0 qui nous a \u00e9t\u00e9 transmis. Ainsi, nul besoin de penser que la concentration m\u00e9ditative c\u2019est comme les nuages dans le ciel, hors de port\u00e9e, parce que ce trait\u00e9 a \u00e9t\u00e9 \u00e9crit pour les personnes qui aspirent \u00e0 la concentration m\u00e9ditative. Dans quel but pratique-t-on la concentration m\u00e9ditative ? C\u2019est pour trouver la v\u00e9racit\u00e9 de la vacuit\u00e9. Pourquoi faut-il trouver la v\u00e9racit\u00e9 de la vacuit\u00e9 ?\u00a0 Pour se lib\u00e9rer du cycle de la mort et de la renaissance ! 14:22<br \/>\nAinsi, pratiquer les neuf \u00e9tats mentaux en fixant un objet de m\u00e9ditation, c\u2019est la s\u00e9r\u00e9nit\u00e9 et c\u2019est ce dont nous avons discut\u00e9 aujourd\u2019hui. Le passage ci-dessus des Niveaux de Bodhisattva explique justement la mani\u00e8re de pratiquer la s\u00e9r\u00e9nit\u00e9. J\u2019esp\u00e8re qu\u2019en \u00e9coutant l\u2019enseignement d\u2019aujourd\u2019hui, vous vous sentez heureux et encourag\u00e9s. A l\u2019avenir, nous allons pratiquer les neuf \u00e9tats mentaux ensemble, atteindre le premier niveau de m\u00e9ditation stable et m\u00eame les niveaux sup\u00e9rieurs, pers\u00e9v\u00e9rer dans cette m\u00e9ditation stable lors de notre \u00e9tude et r\u00e9flexion sur la vacuit\u00e9 et r\u00e9aliser l\u2019unification de la s\u00e9r\u00e9nit\u00e9 et de la perspicacit\u00e9. 14:59<br \/>\nMerci \u00e0 tous ! 15:02 00:00<br \/>\n\u00d4n t\u1eadp b\u00e0i gi\u1ea3ng tr\u01b0\u1edbc<br \/>\nXin cha\u0300o m\u1ecdi ng\u01b0\u1eddi! R\u1ea5t vui khi chu\u0301ng ta la\u0323i \u0111\u00ea\u0301n th\u01a1\u0300i gian cu\u0300ng nhau ho\u0323c v\u00ea\u0300 Qua\u0309ng Lu\u1ea1\u0302n r\u00f4\u0300i!. Trong tu\u1ea7n v\u1eeba qua cu\u1ed9c s\u1ed1ng c\u1ee7a m\u1ecdi ng\u01b0\u1eddi \u0111\u1ec1u t\u1ed1t \u0111\u1eb9p ch\u1ee9? H\u00f4m nay ch\u00fang ta s\u1ebd ti\u1ebfp t\u1ee5c h\u1ecdc t\u1eadp Xa-ma-tha, \u1edf nh\u1eefng b\u00e0i h\u1ecdc tr\u01b0\u1edbc ch\u00fang ta \u0111\u00e3 h\u1ecdc \u0111\u01b0\u1ee3c ba ph\u1ea7n khoa-ph\u00e1n trong t\u1ed5ng s\u00e1u ph\u1ea7n khoa-ph\u00e1n, m\u1ecdi ng\u01b0\u1eddi v\u1eabn nh\u1edb ch\u1ee9? Ph\u1ea7n khoa-ph\u00e1n th\u1ee9 ba l\u00e0 g\u00ec nh\u1ec9? \u0110\u00f3 l\u00e0 t\u1ef1 t\u00e1nh c\u1ee7a ch\u1ec9 qu\u00e1n, c\u0169ng ch\u00ednh l\u00e0 th\u1ec3 t\u00e1nh c\u1ee7a ch\u1ec9 qu\u00e1n. Ph\u1ea7n tr\u01b0\u1edbc Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 \u0111\u00e3 d\u1eabn ch\u1ee9ng v\u00e0i b\u1ed9 Kinh \u0111\u1ec3 gi\u1ea3i th\u00edch th\u1ec3 t\u00e1nh c\u1ee7a ch\u1ec9 qu\u00e1n, c\u00f2n nh\u1edb kh\u00f4ng? Trong \u0111\u00f3 c\u00f3 Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, B\u1ea3o V\u00e2n Kinh, Kinh Trang Nghi\u00eam Lu\u1eadn l\u00e0m c\u0103n c\u1ee9, \u0111\u1ec3 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng v\u1ec1 th\u1ec3 t\u00e1nh c\u1ee7a ch\u1ec9 qu\u00e1n. H\u00f4m nay ch\u00fang ta l\u1ea1i ti\u1ebfp t\u1ee5c h\u1ecdc ph\u1ea7n ti\u1ebfp theo, m\u1eddi m\u1ecdi ng\u01b0\u1eddi m\u1edf Qua\u0309ng Lu\u1ea1\u0302n ra, l\u1eadt \u0111\u1ebfn trang 40, h\u00e0ng th\u1ee9 5. Xem nguy\u00ean v\u0103n: 01:20<br \/>\nTr\u00edch d\u1eabn B\u1ed3 T\u00e1t \u0110\u1ecba n\u00f3i r\u00f5 th\u1ec3 t\u00e1nh c\u1ee7a Xa-ma-tha<br \/>\nB\u1ed3 T\u00e1t \u0110\u1ecba c\u0169ng n\u00f3i r\u1eb1ng: t\u00e2m n\u00ean an tr\u00fa \u1edf trong c\u1ea3nh gi\u1edbi c\u1ee7a \u0111\u1ed1i t\u01b0\u1ee3ng (ch\u1ec9 c\u00f3 s\u1ef1 v\u1eadt v\u00e0 \u00fd ngh\u0129a n\u1ed9i h\u00e0m) kh\u00f4ng ch\u1ea5p v\u00e0o ng\u00f4n t\u1eeb, xa l\u00eca t\u1ea5t c\u1ea3 h\u00fd lu\u1eadn, xa l\u00eca t\u00e2m b\u1ecb nhi\u1ec5u lo\u1ea1n, d\u00f9ng t\u01b0\u1edfng (\u00fd ngh\u0129) \u0111\u1ec3 t\u00e1c \u00fd, th\u1eafng gi\u1ea3i t\u1ea5t c\u1ea3 nh\u1eefng s\u1edf duy\u00ean, khi\u1ebfn t\u00e2m tr\u1ee5 v\u00e0o b\u00ean trong c\u1ee7a c\u00e1c h\u00ecnh t\u01b0\u1edbng c\u1ee7a \u0111\u1ecbnh, an tr\u00fa, n\u00f3i r\u1ed9ng th\u1eadm ch\u00ed \u0111\u1ebfn chuy\u00ean ch\u00fa m\u1ed9t h\u01b0\u1edbng \u0111\u1ebfn \u0111\u1eb3ng tr\u00ec (\u0111\u1ecbnh), \u0111\u00f3 g\u1ecdi l\u00e0 Xa-ma-tha. 01:50<br \/>\nB\u1ed3 T\u00e1t \u0110\u1ecba n\u00e0y l\u00e0 m\u1ed9t \u0111\u1ecba trong Du Gi\u00e0 S\u01b0 \u0110\u1ecba Lu\u1eadn &#8211; Ph\u1ea7n B\u1ed5n \u0110\u1ecba. Du Gi\u00e0 S\u01b0 \u0110\u1ecba Lu\u1eadn t\u1ed5ng c\u1ed9ng c\u00f3 n\u0103m ph\u1ea7n, d\u1ef1a v\u00e0o th\u1ee9 t\u1ef1 l\u01b0\u1ee3c n\u00f3i m\u1ed9t ch\u00fat cho m\u1ecdi ng\u01b0\u1eddi n\u1eafm b\u1eaft: \u201cph\u1ea7n B\u1ed5n \u0111\u1ecba\u201d, \u201cph\u1ea7n Nhi\u1ebfp quy\u1ebft tr\u1ea1ch\u201d, \u201cph\u1ea7n Nhi\u1ebfp th\u00edch\u201d, \u201cph\u1ea7n Nhi\u1ebfp d\u1ecb m\u00f4n\u201d v\u00e0 \u201cph\u1ea7n Nhi\u1ebfp s\u1ef1\u201d, \u201cph\u1ea7n B\u1ed5n \u0111\u1ecba\u201d t\u1ed5ng gi\u1ea3ng g\u1ed3m m\u01b0\u1eddi b\u1ea3y \u0111\u1ecba, B\u1ed3 T\u00e1t \u0110\u1ecba l\u00e0 \u0111\u1ecba th\u1ee9 m\u01b0\u1eddi l\u0103m trong t\u1ed5ng m\u01b0\u1eddi b\u1ea3y \u0111\u1ecba. 02:16<br \/>\nV\u1eady m\u01b0\u1eddi b\u1ea3y \u0111\u1ecba g\u1ed3m c\u00f3 nh\u1eefng \u0111\u1ecba g\u00ec? \u0110\u00e3 c\u00f3 ai t\u1eebng \u0111\u1ecdc qua Du Gi\u00e0 S\u01b0 \u0110\u1ecba Lu\u1eadn ch\u01b0a? V\u00ed d\u1ee5 n\u00f3i: \u0111\u1ecba n\u0103m th\u1ee9c th\u00e2n t\u01b0\u01a1ng \u1ee9ng, \u00fd \u0111\u1ecba, n\u1ed1i ti\u1ebfp theo sau \u0111\u00f3 l\u00e0 \u0111\u1ecba c\u00f3 t\u1ea7m c\u00f3 t\u1ee9, \u0111\u1ecba kh\u00f4ng t\u1ea7m c\u00f3 t\u1ee9, \u0111\u1ecba kh\u00f4ng t\u1ea7m kh\u00f4ng t\u1ee9, s\u00e1u l\u00e0 \u0111\u1ecba tam ma h\u00fd \u0111a, b\u1ea3y l\u00e0 \u0111\u1ecba phi tam ma h\u00fd \u0111a, t\u00e1m l\u00e0 \u0111\u1ecba c\u00f3 t\u00e2m, ch\u00edn l\u00e0 \u0111\u1ecba kh\u00f4ng t\u00e2m, m\u01b0\u1eddi l\u00e0 \u0111\u1ecba cho v\u0103n s\u1edf th\u00e0nh, m\u01b0\u1eddi m\u1ed9t l\u00e0 \u0111\u1ecba cho t\u01b0 s\u1edf th\u00e0nh, m\u01b0\u1eddi hai l\u00e0 \u0111\u1ecba do tu s\u1edf th\u00e0nh, m\u01b0\u1eddi ba l\u00e0 \u0111\u1ecba Thanh v\u0103n, m\u01b0\u1eddi b\u1ed1n l\u00e0 \u0111\u1ecba \u0110\u1ed9c Gi\u00e1c, m\u01b0\u1eddi l\u0103m l\u00e0 \u0111\u1ecba B\u1ed3 t\u00e1t, m\u01b0\u1eddi s\u00e1u l\u00e0 \u0111\u1ecba h\u1eefu d\u01b0 y, m\u01b0\u1eddi b\u1ea3y l\u00e0 \u0111\u1ecba v\u00f4 d\u01b0 y. B\u1ed3 T\u00e1t \u0110\u1ecba l\u00e0 \u0111\u1ecba th\u1ee9 m\u01b0\u1eddi l\u0103m trong t\u1ed5ng m\u01b0\u1eddi b\u1ea3y \u0111\u1ecba \u0111\u00f3. Ti\u1ebfp theo l\u00e0 ch\u00fang ta c\u00f9ng xem nguy\u00ean v\u0103n. 03:13<br \/>\nC\u1ea3nh S\u1edf duy\u00ean: kh\u00f4ng ch\u1ea5p v\u00e0o ng\u00f4n t\u1eeb v\u00e0 ch\u1ec9 c\u00f3 s\u1ef1 v\u1eadt v\u00e0 \u00fd ngh\u0129a n\u1ed9i h\u00e0m<br \/>\nB\u1ed3 T\u00e1t \u0110\u1ecba n\u00f3i r\u1eb1ng: \u201ct\u00e2m n\u00ean an tr\u00fa \u1edf trong c\u1ea3nh gi\u1edbi c\u1ee7a \u0111\u1ed1i t\u01b0\u1ee3ng (ch\u1ec9 c\u00f3 s\u1ef1 v\u1eadt v\u00e0 \u00fd ngh\u0129a n\u1ed9i h\u00e0m) v\u00e0 kh\u00f4ng ch\u1ea5p v\u00e0o ng\u00f4n t\u1eeb\u201d. Nh\u01b0 v\u1eady c\u00e2u v\u0103n n\u00e0y trong T\u1ee9 Gia H\u1ee3p Ch\u00fa, Ng\u00e0i Ba X\u00f4 T\u00f4n gi\u1ea3 \u0111\u1ed1i v\u1edbi \u0111o\u1ea1n kinh v\u0103n n\u00e0y c\u0169ng c\u00f3 gi\u1ea3i th\u00edch. M\u1ecdi ng\u01b0\u1eddi c\u00f3 hi\u1ec3u bi\u1ebft g\u00ec v\u1ec1 Ng\u00e0i Ba X\u00f4 T\u00f4n gi\u1ea3 kh\u00f4ng? C\u0103n c\u1ee9 ghi ch\u00e9p, v\u1ecb T\u00f4n gi\u1ea3 n\u00e0y ki\u1ebfp tr\u01b0\u1edbc \u0111\u00e3 t\u1eebng l\u00e0 em trai c\u1ee7a Ng\u00e0i Kh\u1eafc Ch\u1ee7 Ki\u1ec7t \u0110\u1ea1i s\u01b0, Ng\u00e0i \u1ea5y n\u01b0\u01a1ng theo Ng\u00e0i T\u00f4ng Kh\u00e1ch Ba \u0110\u1ea1i s\u01b0 v\u00e0 Ng\u00e0i Kh\u1eafc Ch\u1ee7 Ki\u1ec7t \u0110\u1ea1i s\u01b0 h\u1ecdc t\u1eadp, m\u00e0 tinh th\u00f4ng t\u1ea5t c\u1ea3 \u0111\u1ea1i kinh lu\u1eadn, l\u00e0 \u0111\u1ec7 t\u1eed k\u1ebf nhi\u1ec7m th\u1ee9 s\u00e1u c\u1ee7a Ng\u00e0i Cam \u0110an X\u00edch Ba, do Ng\u00e0i \u1ea5y \u0111\u00e3 t\u1eebng \u1edf t\u1ea1i ch\u00f9a Ba X\u00f4 Lu\u1eadn Ch\u00e2u \u0110\u1ee9c Thanh, l\u1ea5y vi\u1ec7c qu\u1ea3ng b\u00e1 r\u1ed9ng r\u00e3i v\u1ec1 ph\u01b0\u01a1ng ph\u00e1p tu h\u00e0nh l\u00e0m s\u1ef1 nghi\u1ec7p, n\u00ean \u0111\u01b0\u1ee3c x\u01b0ng l\u00e0 Ng\u00e0i Ba X\u00f4 T\u00f4n gi\u1ea3. 04:04<br \/>\nV\u1ecb \u0111\u1ea1i thi\u1ec7n tr\u00ed th\u1ee9c n\u00e0y th\u1ecd nh\u1eadn \u0111\u1ea7y \u0111\u1ee7 nh\u0129-truy\u1ec1n gi\u00e1o th\u1ecd c\u1ee7a Ng\u00e0i Kh\u1eafc Ch\u1ee7 Ki\u1ec7t \u0110\u1ea1i s\u01b0, c\u00f2n c\u00f3 nh\u0129-truy\u1ec1n gi\u00e1o th\u1ecd c\u1ee7a Ng\u00e0i V\u0103n Th\u00f9 H\u1ea3i \u0110\u1ea1i s\u01b0 n\u1eefa, n\u00ean m\u1ed9t v\u1ecb truy\u1ec1n th\u1eeba T\u1ed5 s\u01b0 trong vi\u1ec7c truy\u1ec1n th\u1eeba nh\u0129-truy\u1ec1n gi\u00e1o th\u1ecd v\u00f4 c\u00f9ng quan tr\u1ecdng. \u00d4ng \u1ea5y \u0111\u00e3 \u0111em nh\u0129-truy\u1ec1n gi\u00e1o th\u1ecd truy\u1ec1n th\u1eeba cho Ng\u00e0i Ph\u00e1p Kim Cang, Ng\u00e0i Ph\u00e1p Kim Cang ti\u1ebfp t\u1ee5c truy\u1ec1n th\u1eeba cho ai r\u1ed3i? M\u1ed9t v\u1ecb tr\u1ee9 danh Ng\u00e0i \u00d4n T\u00e1t Ba. Sau \u0111\u00f3 \u0111\u00e3 h\u00ecnh th\u00e0nh m\u1ed9t Ng\u00e0i \u00d4n T\u00e1t nh\u0129-truy\u1ec1n v\u00f4 c\u00f9ng n\u1ed5i ti\u1ebfng. Ng\u00e0i \u00d4n T\u00e1t Ba \u0111\u00e3 truy\u1ec1n th\u1eeba cho Ng\u00e0i Ph\u1eadt Tr\u00ed \u0110\u1ea1i s\u01b0, c\u00f3 nghe qua t\u00ean Ng\u00e0i Ph\u1eadt Tr\u00ed \u0110\u1ea1i s\u01b0 kh\u00f4ng? Ng\u00e0i \u0111\u00e3 vi\u1ebft ra \u201c35 v\u1ecb Ph\u1eadt S\u00e1m Th\u00edch\u201d, tr\u01b0\u1edbc \u0111\u00e2y ch\u00fang ta \u0111\u00e3 t\u1eebng h\u1ecdc qua m\u1ed9t l\u1ea7n, hy v\u1ecdng m\u1ecdi ng\u01b0\u1eddi c\u0169ng c\u00f3 th\u1ec3 th\u01b0\u1eddng xuy\u00ean \u00f4n t\u1eadp. 04:42<br \/>\nV\u1eady ch\u00fang ta ti\u1ebfp t\u1ee5c quay l\u1ea1i \u0111o\u1ea1n kinh v\u0103n trong B\u1ed3 T\u00e1t \u0110\u1ecba n\u00e0y, Ng\u00e0i Ba X\u00f4 T\u00f4n gi\u1ea3 gi\u1ea3i th\u00edch, \u201cduy s\u1ef1\u201d trong \u0111o\u1ea1n kinh v\u0103n, \u201cduy s\u1ef1\u201d ngh\u0129a l\u00e0 g\u00ec nh\u1ec9? \u0110\u00f3 l\u00e0 s\u1ef1 v\u1eadt thu\u1ea7n t\u00fay, c\u0169ng ch\u00ednh l\u00e0 sai bi\u1ec7t s\u1ef1, (sai bi\u1ec7t) \u00fd ngh\u0129a ch\u00ednh l\u00e0 \u0111\u1eb7c \u0111i\u1ec3m. V\u1eady \u201cduy ngh\u0129a\u201d l\u00e0 g\u00ec? Ch\u00ednh l\u00e0 th\u1ec3 t\u00e1nh c\u1ee7a n\u1ed9i h\u00e0m thu\u1ea7n t\u00fay. N\u1ebfu l\u1ea5y m\u1ed9t v\u00ed d\u1ee5, th\u00ec gi\u1ed1ng nh\u01b0 n\u00f3i c\u00e1i b\u00ecnh, c\u00e1i b\u00ecnh l\u00e0 duy s\u1ef1 hay l\u00e0 duy ngh\u0129a, \u201cc\u00e1i b\u00ecnh\u201d l\u00e0 duy s\u1ef1, \u201cv\u1eadt th\u1ec3 b\u1ee5ng to c\u00f3 th\u1ec3 ch\u1ee9a \u0111\u1ef1ng n\u01b0\u1edbc\u201d \u0111\u00f3 l\u00e0 th\u1ec3 t\u00e1nh c\u1ee7a n\u1ed9i h\u00e0m, \u0111\u00e2y c\u0169ng ch\u00ednh l\u00e0 v\u00ed d\u1ee5 m\u00e0 Ng\u00e0i Rinpoche \u0111\u00e3 t\u1eebng d\u00f9ng. Trong gi\u00e1o \u0111i\u1ec3n \u0111em th\u1ec3 t\u00e1nh c\u1ee7a t\u00e1nh kh\u00f4ng g\u1ecdi l\u00e0 \u201cb\u1ea5t kh\u1ea3 ng\u00f4n thuy\u1ebft\u201d, c\u0169ng ch\u00ednh l\u00e0 \u201cly ng\u00f4n thuy\u1ebft\u201d. \u201cLy ng\u00f4n thuy\u1ebft duy s\u1ef1\u201d ch\u00ednh l\u00e0 \u201cl\u1ea5y t\u00e1nh kh\u00f4ng l\u00e0m s\u1ef1 v\u1eadt sai bi\u1ec7t\u201d, c\u0169ng ch\u00ednh l\u00e0 ph\u00e1p sai bi\u1ec7t c\u1ee7a s\u1ef1 v\u1eadt \u0111\u1ea7y \u0111\u1ee7 t\u00e1nh kh\u00f4ng; n\u00f3i c\u00e1ch kh\u00e1c, ch\u00ednh l\u00e0 \u0111\u1eb7c \u0111i\u1ec3m c\u1ee7a s\u1ef1 v\u1eadt \u0111\u1ea7y \u0111\u1ee7 t\u00e1nh kh\u00f4ng n\u00e0y. V\u1eady ph\u00e1p n\u00e0o c\u00f3 \u0111\u1ee7 \u0111\u1eb7c \u0111i\u1ec3m c\u1ee7a t\u00e1nh kh\u00f4ng? M\u1ecdi ng\u01b0\u1eddi c\u00f3 th\u1ec3 \u0111\u01b0a ra m\u1ed9t v\u00ed d\u1ee5 kh\u00f4ng? \u201cPh\u00e1p (t\u1ea5t c\u1ea3 s\u1ef1 v\u1eadt) kh\u00f4ng t\u1ed3n t\u1ea1i\u201d c\u00f3 th\u1ec3 n\u00e0o c\u00f3 \u0111\u1ee7 \u0111\u1eb7c \u0111i\u1ec3m c\u1ee7a t\u00e1nh kh\u00f4ng kh\u00f4ng? C\u00f3 l\u1ebd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o. H\u1ec5 c\u00f3 s\u1ef1 v\u1eadt t\u1ed3n t\u1ea1i, th\u00ec \u0111\u1ec1u l\u00e0 \u0111\u1eb7c \u0111i\u1ec3m c\u1ee7a t\u00e1nh kh\u00f4ng. 06:06<br \/>\nTr\u1ea1ng th\u00e1i c\u1ee7a t\u00e2m khi ch\u1ea5p th\u1ee7 s\u1edf duy\u00ean<br \/>\nNh\u01b0 v\u1eady \u0111\u1ed1i v\u1edbi \u201cs\u1ef1 v\u1eadt thu\u1ea7n t\u00fay\u201d v\u00e0 \u201cn\u1ed9i h\u00e0m thu\u1ea7n t\u00fay\u201d c\u1ee7a vi\u1ec7c vi\u1ec5n ly ng\u00f4n thuy\u1ebft, hay l\u00e0 b\u1ea5t kh\u1ea3 ng\u00f4n thuy\u1ebft, nh\u01b0 l\u00fac n\u00e3y ch\u00fang ta \u0111\u00e3 n\u00f3i r\u1ed3i, ph\u1ea3i l\u00e0m g\u00ec? \u201cH\u1ec7 t\u00e2m l\u1ec7nh tr\u00fa\u201d, ch\u00ednh l\u00e0 khi\u1ebfn t\u00e2m \u0111\u1ea7u-ch\u00fa tr\u00ean m\u1ed9t s\u1edf duy\u00ean nh\u01b0 v\u1eady. \u0110\u1ea7u-ch\u00fa ngh\u0129a l\u00e0 g\u00ec? \u0110\u00f3 l\u00e0 khi\u1ebfn t\u00e2m ch\u1ea5p th\u1ee7 s\u1edf duy\u00ean nh\u01b0 v\u1eady. Sau \u0111\u00f3 ti\u1ebfp t\u1ee5c l\u00e0 \u201cxa l\u00eca t\u1ea5t c\u1ea3 h\u00fd lu\u1eadn, xa l\u00eca t\u00e2m b\u1ecb nhi\u1ec5u lo\u1ea1n, d\u00f9ng t\u01b0\u1edfng (\u00fd ngh\u0129) \u0111\u1ec3 t\u00e1c \u00fd\u201d, lo\u1ea1i t\u01b0\u1edfng n\u00e0y \u0111\u00f3 l\u00e0 t\u00e1c \u00fd vi\u1ec5n ly t\u1ea5t c\u1ea3 h\u00fd lu\u1eadn, vi\u1ec5n ly t\u1ea5t c\u1ea3 t\u00e1n lo\u1ea1n t\u00e2m. \u201cH\u00fd lu\u1eadn\u201d l\u00e0m sao gi\u1ea3i th\u00edch \u0111\u00e2y? \u0110\u00f3 l\u00e0 ch\u1ec9 s\u1ef1 sai bi\u1ec7t nh\u1eefng lo\u1ea1i t\u00e1n lo\u1ea1n, ho\u1eb7c l\u00e0 n\u00f3i h\u00fd lu\u1eadn c\u1ee7a s\u1ef1 ph\u00e2n bi\u1ec7t qu\u00e1n s\u00e1t. V\u1eady \u201cvi\u1ec5n ly h\u00fd lu\u1eadn\u201d, ch\u00ednh l\u00e0 an tr\u00fa \u1edf tr\u00ean s\u1ef1 v\u1eadt thu\u1ea7n t\u00fay v\u00e0 n\u1ed9i h\u00e0m thu\u1ea7n t\u00fay, s\u1ebd tr\u00e1nh ph\u00e1t sanh c\u00e0ng nhi\u1ec1u s\u1ef1 sai bi\u1ec7t n\u1eefa, ho\u1eb7c l\u00e0 kh\u00f4ng c\u00f3 s\u1ef1 ph\u00e2n bi\u1ec7t qu\u00e1n s\u00e1t. Ng\u00e0i Rinpoche t\u1eebng gi\u1ea3i th\u00edch r\u1eb1ng: xa r\u1eddi t\u1ea5t c\u1ea3 h\u00fd lu\u1eadn, \u0111\u00f3 l\u00e0 kh\u00f4ng ti\u1ebfn h\u00e0nh c\u00e1c ph\u00e1p n\u00e0y, ch\u00ednh l\u00e0 t\u00ednh ri\u00eang bi\u1ec7t v\u00e0 \u0111\u1eb7c s\u1eafc c\u1ee7a s\u1ef1 qu\u00e1n s\u00e1t. B\u1edfi v\u00ec n\u1ebfu ti\u1ebfn h\u00e0nh l\u1ef1a ch\u1ecdn qu\u00e1n s\u00e1t, th\u00ec ch\u00ednh l\u00e0 \u0111\u00e3 bao h\u00e0m \u201ch\u00fd lu\u1eadn\u201d \u1edf trong \u0111\u00f3 r\u1ed3i, b\u1edfi th\u1ebf n\u00f3 \u0111\u00f2i h\u1ecfi ch\u00fang ta tr\u00f3i bu\u1ed9c t\u00e2m \u0111\u1ec3 an tr\u00fa v\u00e0o \u0111\u00f3, xa r\u1eddi t\u1ea5t c\u1ea3 h\u00fd lu\u1eadn. 07:36<br \/>\nV\u1eady th\u00ec \u201cly t\u00e2m nhi\u1ec5u lo\u1ea1n\u201d, ch\u00ednh l\u00e0 ch\u1ec9 s\u1ef1 vi\u1ec5n ly t\u00e2m t\u00e1n lo\u1ea1n do h\u00f4n tr\u1ea7m v\u00e0 tr\u1ea1o c\u1eed g\u00e2y ra, ph\u1ea3i t\u01b0\u1edfng nh\u01b0 v\u1eady m\u00e0 t\u00e1c \u00fd: \u0111\u00f3 l\u00e0 t\u00e2m c\u1ee7a ch\u00fang ta ph\u1ea3i r\u1eddi kh\u1ecfi h\u00f4n tr\u1ea7m, r\u1eddi kh\u1ecfi tr\u1ea1o c\u1eed, r\u1eddi kh\u1ecfi t\u00e1n lo\u1ea1n nh\u01b0 v\u1eady, ph\u1ea3i t\u00e1c \u00fd nh\u01b0 v\u1eady. V\u1eady th\u00ec c\u00e1i t\u01b0\u1edfng n\u00e0y c\u00f3 \u0111\u1ee7 nh\u1eefng \u0111\u1eb7c \u0111i\u1ec3m g\u00ec? \u0110\u00f3 l\u00e0 \u201cxa l\u00eca t\u1ea5t c\u1ea3 h\u00fd lu\u1eadn, xa l\u00eca t\u00e2m nhi\u1ec5u lo\u1ea1n\u201d, \u0111\u00fang kh\u00f4ng! C\u00e1i t\u01b0\u1edfng ph\u1ea3i t\u00e1c \u00fd \u201cxa l\u00eca t\u1ea5t c\u1ea3 h\u00fd lu\u1eadn, xa l\u00eca t\u00e2m nhi\u1ec5u lo\u1ea1n\u201d, ch\u00ednh l\u00e0 khi\u1ebfn t\u00e2m lu\u00f4n \u1edf trong m\u1ed9t tr\u1ea1ng th\u00e1i nh\u01b0 v\u1eady. Tr\u1ea1ng th\u00e1i n\u00e0y l\u00e0 xa l\u00eca t\u1ea5t c\u1ea3 s\u1ef1 sai bi\u1ec7t nh\u1eefng th\u1ee9 t\u00e1n lo\u1ea1n, h\u00fd lu\u1eadn ph\u00e2n bi\u1ec7t qu\u00e1n s\u00e1t th\u00ec c\u0169ng r\u1eddi xa, \u0111\u1ed3ng th\u1eddi c\u00f2n ph\u1ea3i xa l\u00eca t\u00e1n lo\u1ea1n c\u1ee7a h\u00f4n tr\u1ea7m v\u00e0 tr\u1ea1o c\u1eed g\u00e2y ra. 08:36<br \/>\nN\u00ean tr\u1ea1ng th\u00e1i c\u1ee7a t\u00e2m sau khi ch\u1ea5p th\u1ee7 s\u1edf duy\u00ean, th\u00ec n\u00ean d\u00f9ng m\u1ea5y th\u1ee9 \u201cxa r\u1eddi\u201d? Xa r\u1eddi h\u00fd lu\u1eadn, xa r\u1eddi t\u00e2m nhi\u1ec5u lo\u1ea1n t\u00e1c \u00fd t\u01b0\u1edfng, sau \u0111\u00f3 c\u00f2n g\u00ec n\u1eefa nh\u1ec9? T\u00e2m n\u00ean an tr\u00fa \u1edf trong c\u1ea3nh gi\u1edbi c\u1ee7a \u0111\u1ed1i t\u01b0\u1ee3ng (ch\u1ec9 c\u00f3 s\u1ef1 v\u1eadt v\u00e0 \u00fd ngh\u0129a n\u1ed9i h\u00e0m) v\u00e0 kh\u00f4ng ch\u1ea5p v\u00e0o ng\u00f4n t\u1eeb. Do v\u1eady n\u00f3 \u0111\u00e3 ch\u1ee9ng t\u1ecf m\u1ed9t d\u1ea1ng mi\u00eau t\u1ea3 tr\u1ea1ng th\u00e1i c\u1ee7a t\u00e2m, l\u00e0 n\u00ean mi\u00eau t\u1ea3 m\u1ed9t c\u00e1ch h\u1ebft s\u1ee9c ch\u00ednh x\u00e1c. 09:08<br \/>\nSau khi t\u01b0\u1edfng t\u00e1c \u00fd xa r\u1eddi h\u00fd lu\u1eadn, xa r\u1eddi t\u00e2m nhi\u1ec5u lo\u1ea1n, ph\u1ea3i l\u00e0m g\u00ec \u0111\u00e2y? \u201cTh\u1eafng gi\u1ea3i t\u1ea5t c\u1ea3 nh\u1eefng s\u1edf duy\u00ean, khi\u1ebfn t\u00e2m tr\u1ee5 v\u00e0o b\u00ean trong c\u1ee7a c\u00e1c h\u00ecnh t\u01b0\u1edbng c\u1ee7a \u0111\u1ecbnh, an tr\u00fa, n\u00f3i r\u1ed9ng th\u1eadm ch\u00ed \u0111\u1ebfn chuy\u00ean ch\u00fa m\u1ed9t h\u01b0\u1edbng \u0111\u1ebfn \u0111\u1eb3ng tr\u00ec (\u0111\u1ecbnh), \u0111\u00f3 g\u1ecdi l\u00e0 Xa-ma-tha.\u201d V\u1eady tr\u01b0\u1edbc ti\u00ean ch\u00fang ta gi\u1ea3i th\u00edch t\u1eeb \u201cth\u1eafng gi\u1ea3i\u201d m\u1ed9t ch\u00fat. \u201cTh\u1eafng gi\u1ea3i\u201d th\u1ef1c s\u1ef1 l\u00e0 \u1edf nh\u1eefng tr\u01b0\u1eddng h\u1ee3p kh\u00e1c nhau th\u00ec s\u1ebd c\u00f3 s\u1ef1 gi\u1ea3i th\u00edch kh\u00f4ng gi\u1ed1ng nhau, \u1edf \u0111\u00e2y Ng\u00e0i Ba X\u00f4 T\u00f4n gi\u1ea3 gi\u1ea3i th\u00edch r\u1eb1ng: \u00fd ngh\u0129a l\u00e0 \u201cth\u1eafng gi\u1ea3i\u201d t\u1ea5t c\u1ea3 s\u1edf duy\u00ean, c\u0169ng ch\u00ednh l\u00e0 \u201ctu tr\u00ec\u201d t\u1ea5t c\u1ea3 s\u1edf duy\u00ean. V\u1eady \u0111\u1ed1i v\u1edbi \u0111\u1ecbnh t\u01b0\u1edbng c\u1ee7a n\u1ed9i t\u1ea1i, \u201c\u0111\u1ecbnh t\u01b0\u1edbng\u201d \u1edf \u0111\u00e2y ch\u00ednh l\u00e0 ch\u1ec9 s\u1edf duy\u00ean c\u1ee7a \u0111\u1ecbnh. \u0110\u1ed1i v\u1edbi s\u1edf duy\u00ean c\u1ee7a \u0111\u1ecbnh ph\u1ea3i l\u00e0m g\u00ec? Ph\u1ea3i \u201ckhi\u1ebfn t\u00e2m n\u1ed9i tr\u00fa, an tr\u00fa\u201d, th\u1eadm ch\u00ed chuy\u00ean ch\u00fa cho \u0111\u1ebfn \u201cm\u1ed9t h\u01b0\u1edbng\u201d, cho \u0111\u1ebfn \u201c\u0111\u1eb3ng tr\u00ec\u201d. T\u1eeb n\u1ed9i tr\u00fa cho \u0111\u1ebfn \u0111\u1eb3ng tr\u00ec, trong kho\u1ea3ng gi\u1eefa \u0111\u00f3 t\u1ed5ng c\u1ed9ng c\u00f3 ch\u00edn lo\u1ea1i, \u0111\u00f3 ch\u00ednh l\u00e0 ch\u00edn tr\u00fa t\u00e2m. 10:28<br \/>\nV\u1eady \u201cch\u00edn tr\u00fa t\u00e2m\u201d \u1edf ph\u1ea7n Xa-ma-tha ph\u00eda sau ch\u00fang ta s\u1ebd \u0111\u01b0\u1ee3c h\u1ecdc \u0111\u1ebfn, \u0111\u1ea1i kh\u00e1i \u0111\u00f3 l\u00e0: n\u1ed9i tr\u00fa, t\u1ee5c tr\u00fa, an tr\u00fa, c\u1eadn tr\u00fa, \u0111i\u1ec1u thu\u1eadn, t\u1ecbch t\u1ecbnh, t\u1ed1i c\u1ef1c t\u1ecbch t\u1ecbnh, chuy\u00ean ch\u00fa nh\u1ea5t th\u00fa, v\u00e0 cu\u1ed1i c\u00f9ng l\u00e0 \u0111\u1eb3ng tr\u00ec, c\u0169ng c\u00f3 th\u1ec3 d\u1ecbch ra b\u00ecnh \u0111\u1eb3ng tr\u00fa. Li\u00ean quan \u0111\u1ebfn tr\u00fa t\u00e2m th\u1ee9 ch\u00edn, Ng\u00e0i \u0110\u1ea1i s\u01b0 Huy\u1ec1n Trang \u0111\u1ed1i v\u1edbi \u0111o\u1ea1n kinh v\u0103n n\u00e0y trong B\u1ed3 T\u00e1t \u0110\u1ecba th\u00ec d\u1ecbch l\u00e0 \u0111\u1eb3ng tr\u00ec, khi gi\u1ea3ng \u0111\u1ebfn ph\u1ea7n ph\u00eda sau Qu\u1ea3ng lu\u1eadn, th\u00ec Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 d\u1ecbch l\u00e0 b\u00ecnh \u0111\u1eb3ng tr\u00fa. Tuy t\u1eeb ng\u1eef phi\u00ean d\u1ecbch kh\u00f4ng gi\u1ed1ng nhau, nh\u01b0ng tr\u00ean th\u1ef1c t\u1ebf th\u00ec \u0111\u1ec1u ch\u1ec9 v\u1ec1 m\u1ed9t tr\u00fa t\u00e2m gi\u1ed1ng nhau. 11:05<br \/>\nN\u01b0\u01a1ng t\u1ef1a gi\u00e1o ph\u00e1p truy\u1ec1n th\u1eeba m\u00e0 kh\u00f4ng ng\u1eebng tu t\u1eadp<br \/>\nNh\u01b0 v\u1eady ti\u1ebfp t\u1ee5c n\u00f3i th\u1eafng gi\u1ea3i s\u1edf duy\u00ean, hai ch\u1eef \u201cth\u1eafng gi\u1ea3i\u201d n\u00e0y v\u1eeba r\u1ed3i \u0111\u00e3 n\u00f3i, Ng\u00e0i Ba X\u00f4 T\u00f4n gi\u1ea3 gi\u1ea3i th\u00edch l\u00e0 tu tr\u00ec, th\u1eafng gi\u1ea3i s\u1edf duy\u00ean ch\u00ednh l\u00e0 tu tr\u00ec s\u1edf duy\u00ean. M\u1ecdi ng\u01b0\u1eddi c\u00f3 c\u00f2n nh\u1edb c\u00e1i g\u00ec g\u1ecdi l\u00e0 \u201ctu tr\u00ec\u201d kh\u00f4ng? Ph\u1ea7n tr\u01b0\u1edbc c\u1ee7a Qu\u1ea3ng Lu\u1eadn \u0111\u00e3 c\u00f3 h\u1ecdc qua r\u1ed3i ph\u1ea3i kh\u00f4ng? V\u1eady \u0111\u00e3 h\u1ecdc qua nh\u1eefng ph\u1ea7n n\u00e0o? Ph\u1ea7n \u201cph\u01b0\u01a1ng ph\u00e1p tu tr\u00ec\u201d c\u00f3 n\u00f3i t\u1edbi ph\u1ea3i kh\u00f4ng? Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 \u0111\u1ecbnh ngh\u0129a ch\u1eef \u201ctu\u201d nh\u01b0 th\u1ebf n\u00e0o? C\u00f3 ph\u1ea3i l\u00e0 li\u00ean t\u1ee5c tu t\u1eadp kh\u00f4ng? M\u1ecdi ng\u01b0\u1eddi c\u00f3 th\u1ec3 suy ngh\u0129 nh\u1edb l\u1ea1i. 11:45<br \/>\nNh\u01b0 th\u1ebf n\u00f3i \u0111\u1ebfn vi\u1ec7c h\u1ecdc ph\u1ea3i kh\u00f4ng ng\u1eebng tu t\u1eadp, trong \u0111\u00e2y c\u00f3 m\u1ed9t ch\u1eef \u201ct\u1eadp\u201d, v\u1eabn c\u00f2n nh\u1edb trong Lu\u1eadn Ng\u1eef c\u00f3 gi\u1ea3ng: \u201ch\u1ecdc r\u1ed3i lu\u00f4n tu t\u1eadp, kh\u00f4ng ph\u1ea3i n\u00f3i v\u1eady sao?\u201d Ch\u1eef \u201ct\u1eadp\u201d n\u00e0y, v\u1ed1n d\u0129 ch\u00ednh l\u00e0 n\u00f3i con chim ph\u1ea3i kh\u00f4ng ng\u1eebng li\u00ean t\u1ee5c v\u1ed7 c\u00e1nh th\u00ec sau \u0111\u00f3 m\u1edbi bay l\u01b0\u1ee3n, n\u00ean n\u00f3 ph\u1ea3i kh\u00f4ng ng\u1eebng luy\u1ec7n t\u1eadp, luy\u1ec7n t\u1eadp t\u1eeb l\u1ea7n n\u00e0y sang l\u1ea7n kh\u00e1c. \u0110\u1ed1i v\u1edbi vi\u1ec7c li\u00ean t\u1ee5c luy\u1ec7n t\u1eadp n\u00e0y, t\u1eebng ch\u00fat t\u1eebng ch\u00fat luy\u1ec7n t\u1eadp, m\u1ecdi ng\u01b0\u1eddi \u0111\u00e3 h\u1ecdc qua nh\u1eefng g\u00ec, \u0111\u1ec1u s\u1ebd c\u00f3 m\u1ed9t kinh nghi\u1ec7m nh\u01b0 v\u1eady, v\u00ed d\u1ee5 n\u00f3i sau khi l\u00f4ng c\u00e1nh c\u1ee7a m\u1ed9t con chim non d\u1ea7n d\u1ea7n ph\u00e1t tri\u1ec3n \u0111\u1ea7y \u0111\u1ee7, th\u00ec m\u1eb9 c\u1ee7a n\u00f3 s\u1ebd ch\u1ec9 d\u1eabn n\u00f3 h\u1ecdc c\u00e1ch bay. T\u00f4i \u0111\u00e3 t\u1eebng c\u00f3 d\u1ecbp qu\u00e1n s\u00e1t r\u1ea5t c\u1eadn c\u1ea3nh m\u1ed9t con chim non t\u1eadp bay, k\u1ef3 th\u1ef1c m\u00e0 n\u00f3i m\u1edbi v\u1eeba b\u1eaft \u0111\u1ea7u th\u00ec c\u0103n b\u1ea3n l\u00e0 bay kh\u00f4ng \u0111\u01b0\u1ee3c bao nhi\u00eau h\u1ebft, sau khi bay l\u00ean \u0111\u01b0\u1ee3c, th\u00ec l\u1ea1i r\u1edbt xu\u1ed1ng \u0111\u1ea5t ngay. T\u00f4i \u0111\u00e3 t\u1eebng xem qua m\u1ed9t t\u1ed5 chim non, v\u00e0o l\u00fac \u0111\u00f3 c\u00f3 m\u1ed9t con chim m\u1eadp m\u0169m m\u0129m, anh em c\u1ee7a n\u00f3 \u0111\u1ec1u bay \u0111i h\u1ebft r\u1ed3i, ch\u1ec9 c\u00f2n m\u00ecnh n\u00f3 g\u1eadp ch\u00e2n \u0111\u1ee9ng tr\u00ean b\u1ee5i c\u1ecf. B\u1edfi v\u00ec n\u00f3 kh\u00f4ng bay v\u1ec1 \u0111\u01b0\u1ee3c c\u00e1i t\u1ed5, n\u01a1i m\u00e0 ba m\u1eb9 n\u00f3 \u0111\u00e3 l\u00e0m tr\u00ean c\u00e1n s\u1eaft kia, n\u00f3 bay v\u1ec1 kh\u00f4ng \u0111\u01b0\u1ee3c, do v\u00ec n\u00f3 luy\u1ec7n t\u1eadp bay m\u00e0 n\u00f3 r\u1edbt xu\u1ed1ng. Cho n\u00ean n\u00f3 m\u1edbi g\u1eadp ch\u00e2n \u1edf tr\u00ean b\u1ee5i c\u1ecf, khi tr\u1eddi chuy\u1ec3n t\u1ed1i, b\u1ea1n s\u1ebd th\u1ea5y m\u1ed9t c\u00e1i \u0111\u1ea7u co r\u00fat l\u1ea1i tr\u00f2n vo \u1edf tr\u00ean b\u1ee5i c\u1ecf, \u0111\u00f3 ch\u00ednh l\u00e0 con chim non \u1ea5y. L\u00fac \u0111\u00f3 t\u00f4i t\u00f2 m\u00f2 xem ba m\u1eb9 c\u1ee7a n\u00f3 c\u00f3 quay l\u1ea1i \u0111\u1ebfn t\u00ecm n\u00f3 hay kh\u00f4ng, sau \u0111\u00f3 th\u00ec ph\u00e1t hi\u1ec7n ba m\u1eb9 n\u00f3 v\u1eabn quay l\u1ea1i t\u00ecm n\u00f3, ch\u0103m s\u00f3c n\u00f3, k\u1ebft qu\u1ea3 l\u00e0 so v\u1edbi anh ch\u1ecb em c\u1ee7a n\u00f3 th\u00ec n\u00f3 ph\u1ea3i ch\u0103m ch\u1ec9 luy\u1ec7n t\u1eadp th\u00eam kh\u00e1 nhi\u1ec1u ng\u00e0y n\u1eefa. Nh\u01b0ng r\u1ed3i cu\u1ed1i c\u00f9ng c\u00f3 m\u1ed9t ng\u00e0y \u0111\u00e3 nh\u00ecn th\u1ea5y n\u00f3, a! v\u01b0\u01a1n c\u00e1nh bay l\u01b0\u1ee3n, bay l\u00ean b\u1ea7u tr\u1eddi xanh! 13:33<br \/>\nNh\u01b0 v\u1eady ch\u00fang ta \u0111\u1ed1i v\u1edbi tu \u0111\u1ecbnh, \u0111\u00f3 l\u00e0 sau khi c\u00f3 s\u1edf duy\u00ean c\u1ee7a \u0111\u1ecbnh, th\u00ec ch\u00fang ta ph\u1ea3i tu ch\u00edn tr\u00fa t\u00e2m. Tu ch\u00edn tr\u00fa t\u00e2m \u0111\u00f3 l\u00e0 ph\u1ea3i tr\u1ea3i qua v\u00f4 s\u1ed1 l\u1ea7n luy\u1ec7n t\u1eadp, luy\u1ec7n t\u1eadp l\u1eb7p \u0111i l\u1eb7p l\u1ea1i, qu\u00e1 tr\u00ecnh n\u00e0y nh\u1ea5t \u0111\u1ecbnh kh\u00f4ng th\u1ec3 thi\u1ebfu s\u00f3t. Ch\u00fang ta trong qu\u00e1 tr\u00ecnh t\u1eadp luy\u1ec7n n\u00e0y, ph\u1ea3i t\u00f4i luy\u1ec7n t\u00e2m t\u00ednh v\u00e0 s\u1ef1 nh\u1eabn n\u1ea1i c\u1ee7a b\u1ea3n th\u00e2n, ngo\u00e0i ra c\u00f2n ph\u1ea3i n\u01b0\u01a1ng theo gi\u00e1o \u0111i\u1ec3n m\u00e0 tu h\u00e0nh, \u0111\u00f3 ch\u00ednh l\u00e0 \u0111\u1ed9 thu\u1ea7n ch\u1ea5t, ph\u1ea3i n\u01b0\u01a1ng t\u1ef1a v\u00e0o gi\u00e1o ph\u00e1p truy\u1ec1n th\u1eeba m\u00e0 m\u00e0 tu h\u00e0nh. N\u00ean ch\u1edb \u0111em vi\u1ec7c tu \u0111\u1ecbnh m\u00e0 ngh\u0129 th\u00e0nh nh\u1eefng \u0111\u00e1m m\u00e2y bay tr\u00ean b\u1ea7u tr\u1eddi, th\u00ec cho d\u00f9 tu nh\u01b0 th\u1ebf n\u00e0o ch\u0103ng n\u1eefa c\u0169ng truy \u0111u\u1ed5i kh\u00f4ng \u0111\u01b0\u1ee3c, b\u1edfi v\u00ec quy\u1ec3n lu\u1eadn n\u00e0y ch\u00ednh l\u00e0 vi\u1ebft cho nh\u1eefng ng\u01b0\u1eddi mu\u1ed1n tu \u0111\u1ecbnh. Tu \u0111\u1ecbnh \u0111\u1ec3 l\u00e0m g\u00ec? \u0110\u00f3 l\u00e0 mu\u1ed1n ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng! T\u1ea1i sao ph\u1ea3i ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng? V\u00ec gi\u1ea3i tho\u00e1t sanh t\u1eed! 14:22<br \/>\nN\u00ean \u0111\u1ed1i v\u1edbi s\u1edf duy\u00ean c\u1ee7a \u0111\u1ecbnh l\u00e0 tu ch\u00edn tr\u00fa t\u00e2m, \u0111\u00e2y ch\u00ednh l\u00e0 b\u00e0i gi\u1ea3ng h\u00f4m nay v\u1ec1 Xa-ma-tha. \u0110o\u1ea1n nguy\u00ean v\u0103n trong B\u1ed3 T\u00e1t \u0110\u1ecba \u1edf ph\u1ea7n tr\u00ean l\u00e0 \u0111\u00e3 gi\u1ea3ng v\u1ec1 ph\u01b0\u01a1ng ph\u00e1p tu t\u1eadp Xa-ma-tha. Hy v\u1ecdng m\u1ecdi ng\u01b0\u1eddi h\u00f4m nay \u0111\u1ec1u nghe hi\u1ec3u v\u00e0 c\u00f3 th\u1ec3 \u0111\u1ec1u sanh t\u00e2m hoan h\u1ef7, ph\u00e1t kh\u1edfi t\u00e2m mong c\u1ea7u, sau n\u00e0y ch\u00fang ta c\u00f9ng nhau tu v\u1ec1 ch\u00edn tr\u00fa t\u00e2m, th\u1eadm ch\u00ed thi\u1ec1n \u0111\u1ecbnh tr\u00ean qu\u1ea3 v\u1ecb s\u01a1 thi\u1ec1n, d\u00f9ng nhi\u1ebfp tr\u00ec c\u1ee7a thi\u1ec1n \u0111\u1ecbnh \u0111\u1ec3 v\u0103n t\u01b0 t\u00e1nh kh\u00f4ng, ch\u1ee9ng \u0111\u1eafc ch\u1ec9 qu\u00e1n song v\u1eadn. C\u1ea3m \u01a1n m\u1ecdi ng\u01b0\u1eddi! 15:02 00:00<br \/>\n\u041e\u0431\u0437\u043e\u0440 \u043f\u0440\u0435\u0434\u044b\u0434\u0443\u0449\u0435\u0439 \u043b\u0435\u043a\u0446\u0438\u0438<br \/>\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 \u043d\u0430\u043c \u0432\u043c\u0435\u0441\u0442\u0435 \u0438\u0437\u0443\u0447\u0430\u0442\u044c \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb. \u041a\u0430\u043a \u0443 \u0432\u0430\u0441 \u043f\u0440\u043e\u0448\u043b\u0430 \u043d\u0435\u0434\u0435\u043b\u044f? \u0421\u0435\u0433\u043e\u0434\u043d\u044f \u043c\u044b \u043f\u0440\u043e\u0434\u043e\u043b\u0436\u0438\u043c \u0437\u043d\u0430\u043a\u043e\u043c\u0438\u0442\u044c\u0441\u044f \u0441 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10.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u5c0d\u65bc\u6211\u5011\u4fee\u5b9a\u4f86\u8aaa\uff0c\u5c31\u662f\u6709\u4e86\u5b9a\u7684\u6240\u7de3\u4e4b\u5f8c\uff0c\u6211\u5011\u5c31\u8981\u4fee\u4e5d\u4f4f\u5fc3\u3002\u4fee\u4e5d\u4f4f\u5fc3\u5c31\u662f\u8981\u7d93\u904e\u6578\u6578\u5730\u7df4\u7fd2\uff0c\u4e00\u904d\u53c8\u4e00\u904d\u7df4\u7fd2\uff0c\u9019\u7a2e\u904e\u7a0b\u662f\u5fc5\u4e0d\u53ef\u5c11\u7684\u3002\u6211\u5011\u5728\u9019\u7a2e\u8a13\u7df4\u4e4b\u4e2d\uff0c\u8981\u78e8\u7df4\u81ea\u5df1\u7684\u5fc3\u6027\u3001\u8010\u5fc3\uff0c\u9084\u6709\u6cbf\u8457\u6559\u5178\u4fee\u884c\u7684\u9019\u7a2e\u7d14\u5ea6\uff0c\u8981\u4f9d\u8457\u50b3\u627f\u7684\u6559\u6388\u4fee\u884c\u3002\u6240\u4ee5\u4e0d\u7528\u628a\u4fee\u5b9a\u60f3\u6210\u5929\u4e0a\u7684\u96f2\u6735\u600e\u9ebc\u6a23\u4e5f\u8ffd\u4e0d\u4e0a\uff0c\u56e0\u70ba\u9019\u672c\u8ad6\u5c31\u662f\u7d66\u60f3\u8981\u4fee\u5b9a\u7684\u4eba\u5beb\u7684\u3002\u4fee\u5b9a\u662f\u70ba\u4e86\u505a\u4ec0\u9ebc\u5462\uff1f\u5c31\u662f\u8981\u53bb\u8b49\u5f97\u7a7a\u6027\u554a\uff01\u70ba\u4ec0\u9ebc\u8981\u8b49\u5f97\u7a7a\u6027\u5462\uff1f\u4e86\u812b\u751f\u6b7b\u554a\uff01<span 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