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00:00
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\n\u597d\uff01\u8bf7\u5927\u5bb6\u7ee7\u7eed\u770b\u539f\u6587\uff0c\u770b\u4e66\u300201:21
\n\u5f15\u636e\u300a\u83e9\u8428\u5730\u300b\u8bf4\u660e\u6bd7\u94b5\u820d\u90a3\u7684\u4f53\u6027
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\n\u90a3\u4e48\u4ec0\u4e48\u662f\u201c\u6bd8\u94b5\u820d\u90a3\u201d\u5462\uff1f\u5f53\u6211\u4eec\u5b89\u4f4f\u5230\u8fd9\u4e2a\u6b22\u559c\u548c\u8f7b\u5b89\u7684\u5fc3\u4e4b\u540e\u662f\u505a\u4ec0\u4e48\u5462\uff1f\u6211\u524d\u9762\u8bb2\u8bf4\u662f\u4e0d\u662f\u5c31\u5b89\u4eab\u5176\u4e2d\u5462\uff1f\u522b\u5fd8\u4e86\u8fd8\u6709\u8001\u3001\u6b7b\u5728\u540e\u9762\u8ffd\u9010\u5462\uff01\u6240\u4ee5\u5e94\u8be5\u53bb\u7814\u7a76\u4ec0\u4e48\u662f\u6bd7\u94b5\u820d\u90a3\u3002\u56e0\u4e3a\u4fee\u4e60\u6bd7\u94b5\u820d\u90a3\u624d\u80fd\u4e86\u8131\u751f\u6b7b\uff0c\u628a\u6211\u4eec\u65e0\u660e\u7684\u6839\u5f7b\u5e95\u5730\u7528\u6167\u5251\u65ad\u6389\u3002\u90a3\u4e48\u5230\u5e95\u4ec0\u4e48\u662f\u6bd7\u94b5\u820d\u90a3\u5462\uff1f\u5b83\u662f\u201c\u5373\u7531\u5b89\u4f4f\u5962\u6469\u4ed6\u65f6\u201d\uff0c\u8bb0\u5f97\u5427\uff1f\u201c\u4f46\u552f\u4e8e\u5f7c\u601d\u62e9\u4e4b\u8005\uff0c\u662f\u540d\u6bd8\u94b5\u820d\u90a3\u3002\u201d\u5b89\u4f4f\u5962\u6469\u4ed6\u65f6\u53ea\u7f18\u7740\u90a3\u4e2a\u5883\uff0c\u4ee5\u667a\u6167\u601d\u62e9\u90a3\u4e2a\u5883\uff0c\u8fd9\u6837\u7684\u667a\u6167\u5c31\u662f\u6bd7\u94b5\u820d\u90a3\u3002\u8fd9\u91cc\u662f\u300a\u4fee\u6b21\u4e2d\u7bc7\u300b\u4e2d\u5bf9\u5962\u6469\u4ed6\u4e0e\u6bd7\u94b5\u820d\u90a3\u7684\u89e3\u91ca\u300213:30
\n\u90a3\u4e48\u6211\u4eec\u53ef\u4ee5\u89c2\u5bdf\u4e00\u4e0b\u6211\u4eec\u5bf9\u7985\u5b9a\u7684\u8ba4\u8bc6\uff0c\u4f4f\u4e8e\u8fd9\u79cd\u6b22\u559c\u8f7b\u5b89\u4e4b\u5fc3\u4e4b\u540e\uff0c\u4f60\u80fd\u591f\u8f7b\u677e\u5730\u8da3\u5165\u6240\u7f18\uff0c\u5e76\u4e14\u5b89\u4f4f\u4e8e\u6240\u7f18\u7684\u8fd9\u6837\u7684\u4e00\u79cd\u72b6\u6001\uff0c\u5c31\u662f\u8fd9\u4e2a\u5fc3\u597d\u50cf\u53ef\u4ee5\u5f88\u5bb9\u6613\u9a6f\u670d\u4e86\u3002\u90a3\u4e48\u9a6f\u670d\u4e86\u8fd9\u6837\u7684\u5fc3\u4e4b\u540e\uff0c\u6211\u4eec\u62ff\u8fd9\u6837\u7684\u5fc3\u8981\u53bb\u505a\u4ec0\u4e48\u5462\uff1f\u5c31\u8981\u53bb\u8fdb\u884c\u89c2\u5bdf\u751f\u6b7b\u7684\u6839\u672c\u5230\u5e95\u662f\u4ec0\u4e48\uff0c\u7136\u540e\u627e\u5230\u4ff1\u751f\u6211\u6267\uff0c\u8fdb\u4e00\u6b65\u5730\u4fee\u6301\u4e86\u8131\u751f\u6b7b\u7684\u8fd9\u4e2a\u667a\u6167\uff0c\u56e0\u4e3a\u8fd9\u662f\u4f5b\u9640\u51fa\u4e16\u7684\u672c\u6000\u5440\uff0114:11
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\n\u4eca\u5929\u5c31\u8bb2\u5230\u8fd9\u91cc\uff0c\u8c22\u8c22\u5927\u5bb6\uff0114:37
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00:00Hello, everyone! I’m very happy that it’s time for us to study the Great Treatise together again. How have you been this past week? Did you have many great virtuous thoughts? Last time, we studied a passage from the Bodhisattva Levels which explains about the nature of serenity. Today, we will continue on. Are you prepared? So, please open the Great Treatise, to volume 3, page 17, quoting Asanga Bodhisattva, starting from “What is insight?” For this section, which treatise is it cited from? Let us look back at the beginning of the paragraph. Do you see “the Bodhisattva Levels”? Yes, it is the Bodhisattva Levels, from the Levels of Yogic Deeds\u2014Actual Levels. It is the 15th of the 17 levels explained. We have learned about it last time. 01:15 Alright, let us continue reading\u2014look in the book: 01:21 The Nature of Insight, According to the Bodhisattva Levels What is insight? Using the same attention with which you cultivated serenity, take those very phenomena upon which you have contemplated and bring to mind their signs. With that, anything from discernment, full discernment, full discernment of teachings, and so on including [awareness,] skillfulness, as well as engagement by wisdom, is called “insight.” 01:42 Let me explain this part. What is insight? It says, “Using the same attention with which you cultivated serenity, take those very phenomena upon which you have contemplated, [Ba-so:] as in taken up…” In the Four Interwoven Annotations, Master Ba-so adds “taken up.” “And bring to mind their signs.” Regarding the topic we will have contemplated on, or taken up, with our attention while cultivating serenity, we should mentally attend to their signs\u2014attributes and characteristics. Then, we carry out “discernment,” “full discernment,” and “full discernment of teachings,” and so on including “awareness, skillfulness,” and “engagement by wisdom,” which are all listed in the scriptural texts. This is what constitutes insight. What insight does is discernment and differentiation, so all the things listed above count as “insight.” This is why the last part of the passage says that “[this] is called insight.” 02:41 So, in the practitioner’s mind, there would arise an attention which is used to cultivate serenity. This attention would contemplate[2] on the phenomenon[3] which is the object of meditation. So then, what does insight do? Insight attends to the “signs” of these phenomena\u2014to something about them. It enters discernment, and so on up to awareness, skillfulness, and engagement by wisdom. In the Explanation of the “Bodhisattva Levels”,[4] composed by the great scholar Sagaramegha,[5] there are explanations for these. Who is Master Sagaramegha? Where did he live? And during what time period? Taranatha’s History of Buddhism in India records that Master Sagaramegha was a great historical scholar at the time of King Dharmapala, from around the same time period as Master Haribhadra. He once personally met Maitreya Bodhisattva and received a prophecy from Maitreya. Following that, he composed his Explanation of the “Levels of Yogic Deeds”, wherein the Explanation of the “Bodhisattva Levels” is the most well-known. 03:53 So, Master Sagaramegha’s Explanation of the “Bodhisattva Levels” says that “discernment” refers to apprehending all types of suffering together, and then saying\u2026 Note! This includes all types of suffering. Then what does one say? One asserts, “This is the noble truth of suffering.” This is what “discernment” means.[6] Then, “full discernment” means to apprehend separate aspects, such as “This is the suffering of birth,” and “This is the suffering of aging,” and so on. And what is “full discernment of the teachings”? It means discerning and examining the contents of the scriptural teachings which explain these topics. And what about “awareness”? “Awareness” refers to having a good inborn ability for discernment, or, an inborn ability to distinguish well\u2014these two are the same. Then, this “skillfulness” [lit. “brightness” in Chinese], when translated directly from Tibetan, means “skillfulness.”[7] Here, it refers to proper cultivation and practice. “Engagement by wisdom” means using wisdom to engage a topic. Namely, for the topics that we come to ascertain through study, thinking, recitation, and discourse\u2014what does this wisdom do?\u2014it goes even further to seek greater understanding. It is this kind of wisdom. Here, what does “discourse” mean? It actually just means extensively discussing a topic from many angles. For what we have ascertained through our own study, pondering, and recitation, this is a wisdom that pursues the topic even further for greater and deeper understanding. It also discusses the topic from more diverse angles. 05:37 A Difference Between the Tibetan and Chinese Translations Here, the original Tibetan text of the Bodhisattva Levels does not have the word “awareness”, but when Venerable Fazun translated this passage from the Bodhisattva Levels, he cited directly from Master Xuanzang’s translation, so he included “awareness” in the [Chinese] text. Even though the Tibetan text of the Bodhisattva Levels does not have the word “awareness”, in the Levels of Yogic Deeds\u2014Compendium of Enumerations, whether in Tibetan or in Chinese, all these things are listed one-by-one: “awareness,” “skillfulness,” “engagement by wisdom,” and the others. Therefore, from “discernment” to “awareness,” “skillfulness,” and “engagement by wisdom,” many types and aspects of insight are mentioned. For example, the Levels of Yogic Deeds\u2014Compendium of Enumerations mentions discernment, full discernment, and full discernment of teachings, and then cognition, proper cognition, close cognition, familiarity, proper realization, refinement, expertise, awareness, skillfulness, engagement by wisdom, and so on.[8] When we have a chance, we can take a look at it. 06:38 Next, let us continue reading the text, shall we? Are you feeling tired? 06:46 Ascertaining the Intents of the Scriptural Teachings through the Bodhisattva Levels It says:This statement accords with those cited above. It gives commentary to the same effect as before on both the intents of the sutras and of the Venerable One, so it confirms the certainty of the foregoing passages’ identification of serenity and insight. 07:04 So, to explain: This says that the words of the Bodhisattva Levels are consistent with the texts cited before, like the Ornament of the Mahayana Sutras and so on\u2014They are consistent. It simultaneously explains the intents of the scriptural sources, and most respected Maitreya. Regarding what we have studied and discerned before\u2014the nature of serenity and insight, and how they arise\u2014it allows us to come to a firm and definite understanding. So, this is all said very clearly. This means, for this way of explanation, what it is based on, and how that basis has been passed through the lineage, it is very clear. 07:41 “It confirms the certainty of the foregoing passages’ identification of serenity and insight” Well, let me ask you a question. What does “the foregoing passages” refer to? You can look in the book, in the earlier parts. Also, it says, “It gives commentary to the same effect as before on both the intents of scripture and of the Venerable One.” To say it gives commentary on both of these intents\u2014what does this mean? These are my two questions for you, and everyone knows to look in the earlier sections for these scriptural texts, right? Looking in the earlier parts, we see the sutras and treatises Master Tsong-kha-pa has cited. Which ones are there? There are the Sutra Unravelling the Intended Meaning, the Cloud of Jewels Sutra, and the Ornament of the Mahayana Sutras, and\u2014what else?\u2014the Levels of Yogic Deeds\u2014Bodhisattva Levels. So, not including the Bodhisattva Levels itself, these “foregoing texts” refer to the Sutra Unravelling the Intended Meaning, the Cloud of Jewels Sutra, and the Ornament of the Mahayana Sutras. “It gives commentary […] on both.” This means it explains the scriptural intent, as well as Maitreya’s Bodhisattva’s intent. Because of this, it is said to give commentary on both. 08:51 And which treatise is it that gives commentary on both the intents of the sutras and of Maitreya Bodhisattva? Which treatise is it? It is\u2014the Bodhisattva Levels, right? This passage from the Bodhisattva Levels explains the intent of the sutras, as well as the intent of Maitreya Bodhisattva. Regarding how serenity and sight are explained in the Sutra Unravelling the Intended Meaning, the Cloud of Jewels Sutra, and the Ornament of the Mahayana Sutras, this passage allows us to arrive at a firm and definite understanding. Is this clearer now? 09:27 So, let us continue reading further along the text: 09:38 The Nature of Serenity and Insight, From the Second Stages of Meditation Also, the second Stages of Meditation says:After you have quelled the distraction of external objects, when you rest in a mind that has delight and pliancy from[9] naturally and continuously engaging an internal object of meditation, this is called meditative serenity. While you remain in serenity, any analysis of that very object is called “insight.” 10:03 In the Four Interwoven Annotations, Master Ba-so explains\u2014which is also mentioned in the second Stages of Meditation\u2014that through meditating on the object of meditation, the mind pacifies distractions toward external things\u2014distraction by outside objects. Let me say it again: Through meditating on the object of meditation, focusing the mind on one object, the effect is that it pacifies\u2014the mind becomes pacified from\u2014all external distractions. After pacifying mental distractions, what does one do? This is not the time for us to simply indulge ourselves in the delight of meditation concentration, or in other words, to simply enjoy ourselves in the joy of concentration. That is not what we should do. After quelling mental distractions to external objects, we should then “naturally and continuously engage an internal object of meditation.” Here, “continuously” means we continue to sustain this state. “Naturally engaging” means that this engagement is effortless and natural. What do we engage with? It is the internal object of meditation. So, after we stop mental distraction, we are able to continuously and naturally engage an internal object of meditation. If we take it a step even further, to “rest in a mind that has delight and pliancy,” this would constitute “serenity.” So this is\u2014resting in a mind that has delight and pliancy\u2014resting in this mind. 11:28 In the Four Interwoven Annotations, how does Master Ba-so explain this “delight” here? Delight refers to delight of the mind\u2014being very delighted and happy at heart. What does “pliancy” mainly refer to? It is physical pliancy. So, this “physical pliancy” [“lightness and ease” in Chinese] differs from the usual states in which we do not practice concentration, such as sluggishness and heaviness, discomforts everywhere, or sicknesses, fatigue, and so on\u2014the inner physical elements are not in harmony and the body is never comfortable. However, once we reach meditative concentration, the body will have a remarkable sense of\u2014as we mentioned before\u2014lightness. How light? Light as a feather\u2014very, very light, and very pleasant. So, this refers to something we experience through the body, a pleasant feeling which does not feel so heavy. So, “rest in a mind that has delight and pliancy”\u2014this mind. Note this: rest in such a delighted and pliant mind\u2014that is itself serenity. 12:30 So, what is insight? When we rest in this delightful and pliant mind, what should we do? As I said before, should we simply enjoy ourselves in that state? Don’t forget! Aging and death are still chasing after us. Therefore, we should strive to find out exactly what insight is, because we must cultivate insight if we want to be freed from death and rebirth, severing the root of ignorance once and for all with the sword of wisdom. So, what exactly is insight? It is\u2014”while you remain in serenity,”\u2014Do you still remember? And then?\u2014”any analysis of that very object is called ‘insight.'” While resting in serenity, if we take just that object, and use discerning wisdom to examine that object, this wisdom is exactly what “insight” is. This is how the second Stages of Meditation explains serenity and insight. 13:30 So now, we can take a moment to reflect on our own understanding of meditative concentration. After we come to rest in a mind with delight and pliancy, and are able to effortlessly engage with the object of meditation, and stay focused on it, in this state, the mind becomes very tame and easy to bring under control. After taming this mind, what are we meant to do with it? Use it\u2014to discern\u2014to search out the root of death and rebirth, to identify that innate grasping of the self, and then, to train in the liberating wisdom that can set us free from cyclic existence; because this is why the Buddha came to our world! 14:11 Thus, we need to know that the cultivation of concentration is to serve the cultivation of wisdom, right? So, the three trainings\u2014discipline, concentration, and wisdom\u2014are tightly interconnected steps on a single path. As we learn about this part here, I hope that everyone can look forward to our future study of insight with joyful anticipation. This is as far as we will go today. Thank you, everyone. 14:37 Reference: The Great Treatise Text Studied Original English text (Snow Lion text, Vol. III, pp. 17-18) English text used in this transcript(if different) Tibetan text,w\/ rough lit. interpretation Chinese text,w\/ rough lit. interpretation ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ What is insight? \u00a0 \u0f0d\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f42\u0f44\u0f0b\u0f5e\u0f7a\u0f0b\u0f53\u0f0d If one says ‘what is insight?’ \u4e91\u4f55\u6bd8\u7f3d\u820d\u90a3\uff1fWhat\u00a0 is vipasyana? \u00a0 Using the same attention with which you cultivated serenity, [1] \u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f61\u0f7c\u0f44\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f56\u0f66\u0f92\u0f7c\u0f58\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f7a\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b [1] The attention which fully cultivates serenity, (or: By the attention which fully cultivates serenity, …) \u7531\u5962\u6469\u4ed6\u718f\u4fee\u4f5c\u610f\uff0c[1] Through the attention of samatha cultivation, \u00a0 take those very phenomena upon which you have contemplated [B], as in taken up, [2] ([B] indicates Master Ba-so’s annotation) \u0f47\u0f72\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f56\u0f66\u0f58\u0f66\u0f0b\u0f54[B]\u0f0b\u0f66\u0f9f\u0f7a\u0f0b\u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f46\u0f7c\u0f66\u0f0b\u0f51\u0f7a\u0f0b\u0f51\u0f42\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b [2] \u5373\u65bc\u5982\u5148\u6240\u601d\u60df[B]\u6240\u7de3\u4e4b\u6cd5\uff0c[2] and towards the dharma as has been formerly contemplated [B], as in taken up, You bring to mind the signs and bring to mind their signs. \u00a0 (Related footnotes: Sentence rearrangement: #1;”contemplated:” #2) \u0f58\u0f5a\u0f53\u0f0b\u0f58\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b attends to signs(or: \u2026 attend to signs) \u4f5c\u610f\u5176\u76f8\uff0c bring to mind its forms\/signs; of those very phenomena upon which you have reflected, [2] \u00a0 of those dharma as have been contemplated [B], as in taken up, [2] \u00a0 using the same attention with which you cultivated serenity. [1] \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u0f45\u0f72\u0f44\u0f0b [3] and, \u00a0 ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ \u00a0 With that, [3] \u00a0 “Insight” is [4] \u00a0 \u00a0 \u00a0 anything [5] anything [5] whatever is anything [5] \u00a0 from the point of [6] either differentiation, from [6] discernment , (Related footnote:”discernment:” #6) \u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b from [6] distinguishing, \u5982\u7406\u7c21\u64c7\u3001 distinguishing full differentiation, full discernment \u0f62\u0f56\u0f0b\u0f4f\u0f74\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b utmost distinguishing, \u6700\u6975\u7c21\u64c7\u3001 utmost distinguishing, or full differentiation of phenomena, full discernment of teachings, \u0f46\u0f7c\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f4f\u0f74\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f53\u0f66[6]\u0f0d utmost distinguishing of dharma, \u6975\u7c21\u64c7\u6cd5\uff0c utmost distinguishing of dharma, and for as long as and so on including \u0f62\u0f92\u0fb1\u0f66\u0f0b\u0f54\u0f62\u0f0band so on to \u5ee3\u8aaa\u4e43\u81f3 and so on to skill and wisdom are operating extensively. skillfulness, as well as engagement by wisdom, \u0f58\u0f41\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f60\u0f47\u0f74\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f56\u0f62\u0f0bproficiency, as well as engagement through wisdom, \u89ba\u660e\u6167\u884c\uff0c awareness, skill, and wisdom in application \u00a0 \u00a0 \u0f42\u0f44\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f54\u0f0b [5] \u00a0 \u00a0 is called “insight” [4]. \u0f60\u0f51\u0f72\u0f0b\u0f53\u0f72\u0f0b\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f5e\u0f7a\u0f66\u0f0b\u0f56\u0fb1\u0f60\u0f7c\u0f0d [4] this, is called great insight \u662f\u540d\u6bd8\u7f3d\u820d\u90a3 [4] \u3002 is called vipasyana. \u00a0 \u00a0 \u0f0d\u0f5e\u0f7a\u0f66 [7] ” (The correspondence of this syllable also includes the forward quotation mark in the passage for teaching 0014) \u300d[7] ” ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ This statement [7] \u00a0 \u00a0 \u6b64 [7] accords with those cited above. \u00a0 \u00a0 \u0f0b\u0f66\u0f94\u0f0b\u0f58\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f58\u0f50\u0f74\u0f53\u0f0b\u0f54\u0f62\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b [8] \u0f4f\u0f7a [9] \u0f0d is said [8], consistent with those above, and [9] ([8] corresponds in English and Chinese to the “says” at the beginning of the passage for teaching 0014) \u8207\u524d\u8aaa\u6975\u76f8\u96a8\u9806\u3002 This is extremely consistent with what was previously said. It gives commentary to the same effect as the sutra and the text of the Venerable One, so It gives commentary to the same effect as before on both the intents of the sutras and of the Venerable One, so \u0f60\u0f51\u0f72\u0f66\u0f0b\u0f53\u0f72\u0f0b\u0f58\u0f51\u0f7c\u0f0b\u0f51\u0f44\u0f0b\u0f62\u0f97\u0f7a\u0f0b\u0f56\u0f59\u0f74\u0f53\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b\u0f40\u0f60\u0f72\u0f0b\u0f51\u0f42\u0f7c\u0f44\u0f66\u0f0b\u0f54\u0f0b\u0f66\u0f94\u0f62\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f56\u0f40\u0fb2\u0f63\u0f0b\u0f53\u0f66\u0f0b this explains like the above the intent both of scripture and of the Venerable One, and so \u6b64\u6587\u5982\u524d\u96d9\u89e3\u7d93\u610f\u53ca\u6148\u5c0a\u610f\uff0c This passage, just like the aforementioned, explains both the intent of the scripture and the intent of the Compassionate Honorable One it confirms the certainty of the foregoing identification of serenity and insight. it confirms the certainty of the foregoing passages’ identification of serenity and insight. \u0f66\u0f94\u0f62\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f5e\u0f72\u0f0b\u0f63\u0fb7\u0f42\u0f0b\u0f42\u0f72\u0f0b\u0f44\u0f7c\u0f66\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f63\u0f0b\u0f44\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f56\u0f62\u0f9f\u0f53\u0f0b\u0f54\u0f62\u0f0b\u0f58\u0f5b\u0f51\u0f0b\u0f51\u0f7c\u0f0d makes firm the ascertainment of the identification of serenity and insight in the above. \u80fd\u65bc\u524d\u6587\u6240\u660e\u6b62\u3001\u89c0\u5805\u56fa\u5b9a\u89e3\u3002 and is able to make firm ascertainment of serenity and sight as [they are] previously clarified. ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ ~~~~~~~~~~~ Also, the second Stages of Meditation says: \u00a0 \u0f0d\u0f66\u0f92\u0f7c\u0f58\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f56\u0f62\u0f0b\u0f54\u0f0b\u0f63\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0c\u0f0d Also from the second Stages of Meditation: \u300a\u4fee\u6b21\u4e2d\u7bc7\u300b\u4ea6\u4e91\uff1a The second Stages of Meditation also says: After you have quelled the distraction of external objects, \u00a0 \u0f55\u0fb1\u0f72\u0f0b\u0f62\u0f7c\u0f63\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f61\u0f74\u0f63\u0f0b\u0f63\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f42\u0f61\u0f7a\u0f44\u0f0b\u0f56\u0f0b\u0f5e\u0f72\u0f0b\u0f53\u0f66\u0f0d “After pacifying distraction of external objects, \uff62\u5916\u5883\u6563\u4e82\u65e2\u6b62\u606f\u5df2\uff0c Having stopped distraction to external objects, \u00a0 \u00a0 \u0f53\u0f44\u0f0b\u0f51\u0f74\u0f0b\u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f63\u0f0b\u0f62\u0f92\u0fb1\u0f74\u0f53\u0f0b\u0f51\u0f74\u0f0b\u0f62\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f44\u0f44\u0f0b\u0f42\u0f72\u0f66\u0f0b\u0f60\u0f47\u0f74\u0f42\u0f0b\u0f54\u0f0b\u0f63\u0f0b [10] \u00a0 \u65bc\u5167\u6240\u7de3\uff0c\u6046\u5e38\u76f8\u7e8c\u4efb\u904b\u800c\u8f49\uff0c [10] continuously and effortlessly engaging the inner object of meditation, you rest in a delighted and pliant mind when you rest in a mind that has delight and pliancy \u0f51\u0f42\u0f60\u0f0b\u0f56\u0f0b\u0f51\u0f44\u0f0b\u0f64\u0f72\u0f53\u0f0b\u0f4f\u0f74\u0f0b\u0f66\u0fa6\u0fb1\u0f44\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f0b staying in a mind that has delight and pliancy \u5b89\u4f4f\u6b61\u559c\u8f15\u5b89\u4e4b\u5fc3\uff0c abiding in a mind of delight and pliancy(or: a mind which abides in delight and pliancy) which naturally and continuously engages an internal object of meditation. [10] from naturally and continuously engaging an internal object of meditation, [10](Related footnote:”from:” #9) from\/while continuously and naturally engaging an internal object of meditation[10] \u00a0 This this \u0f53\u0f72\u0f0b \u2014 \u00a0 is called meditative serenity. \u00a0 \u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f5e\u0f7a\u0f66\u0f0b\u0f56\u0fb1\u0f60\u0f7c\u0f0d is called serenity. \u662f\u540d\u5962\u6469\u4ed6\u3002 is called serenity. While you remain in serenity, \u00a0 \u0f0d\u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f51\u0f7a\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f5a\u0f7a\u0f0b While staying in serenity, \u5373\u7531\u5b89\u4f4f\u5962\u6469\u4ed6\u6642\uff0c From, at the time of staying in serenity, any analysis of that very object \u00a0 \u0f51\u0f7a\u0f0b\u0f41\u0f7c\u0f0b\u0f53\u0f0b\u0f63\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f42\u0f44\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f54\u0f0b\u0f51\u0f7a\u0f0b\u0f53\u0f72\u0f0b anything that is analysis of solely that \u4f46\u552f\u65bc\u5f7c\u601d\u64c7\u4e4b\u8005\uff0c contemplation and differentiation solely of that alone is called “insight.” \u00a0 \u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b \u0f61\u0f72\u0f53\u0f0b\u0f4f\u0f7a\u0f0d \u0f5e\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f0b\u0f0b is insight, as…” \u662f\u540d\u6bd8\u7f3d\u820d\u90a3\u3002\u300d it is called vipasyana. [1] Some parts of this sentence have been rearranged to approximate the order by which they are explained in the teaching, but without change in overall meaning. The word “take” is not explicit in the Tibetan text, but was added for coherence in reading. This teaching series often explains the text according to the order by which each piece of content appears in the Chinese translation. In the current context, the Chinese translation of the sentence has a relatively similar structure to the Tibetan. [2] Here, “contemplate on” (Tib: \u0f56\u0f66\u0f58\u0f66; bsams) is understood in the same way as “contemplated upon” in the previous paragraph, which Master Ba-so’s annotation explains as “taken up [as object]” (Tib: \u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b; dmigs pa; or “observed”). It does not refer to contemplation as in “listening, contemplation, and meditation.” This Tibetan word (\u0f56\u0f66\u0f58\u0f66; bsams) is also literally the same word as the Tibetan word for “reflected upon” in the Great Treatise passage studied in teaching 12 (as seen in “those very topics upon which you have reflected”). In that context, this word does mean contemplation or reflection as in “listening, contemplation\/reflection, and meditation.” The same literal expressions, when used in different scriptural sources and contexts, do not necessarily carry the same meaning. In the earlier case, the word is cited from the Sutra Unravelling the Intended Meaning, whereas in the current context, it is cited from the Bodhisattva Levels. [3] The Tibetan word for “phenomenon” (\u0f46\u0f7c\u0f66; chos) is the same word as the word for “topic(s)” in earlier teachings. This Tibetan word corresponds directly with the word “dharma,” which has such meanings as “teaching,” “phenomenon,” “doctrine,” and “law.” (Also refer to note 2 in teaching 6, regarding an instance where this Tibetan word appears as “facts” in the Great Treatise.) [4] The Tibetan title of this treatise is “\u0f62\u0fa3\u0f63\u0f0b\u0f60\u0f56\u0fb1\u0f7c\u0f62\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f0b\u0f63\u0f66\u0f0b\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f60\u0f72\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0f64\u0f7a\u0f51\u0f0b\u0f54” (Rnal ‘byor spyod pa’i sa las byang chub sems dpa’i sa’i rnam par bshad pa). [5] Master S\u0101garamegha’s Sanskrit name literally means “ocean-cloud.” Both his Tibetan name “Gya-tso Drin” (\u0f62\u0f92\u0fb1\u0f0b\u0f58\u0f5a\u0f7c\u0f0b\u0f66\u0fa4\u0fb2\u0f72\u0f53; rgya mtsho spyrin) and Chinese name “Haiyun” (\u6d77\u96f2; hai[3] yun[2]) are direct translations of this meaning. [6] For “discernment” here, the corresponding Tibetan and Chinese words (Tib: \u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54; ‘byed pa, or \u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54; rnam par ‘byed pa, Ch: \u7c21\u64c7; jian3 ze2) do have a major meaning of “differentiation,” which is how this word appears in the original English translation. Both the Tibetan and Chinese words can also mean “discerning,” “distinguishing,” and the like. Here, the word is written as “discernment” considering how the related terms are explained in the teaching here. The same Tibetan word has appeared in the passage discussed in teaching 12. The words “differentiation” and “full differentiation” there also correspond to the same Tibetan word. “Discernment,” or “discerning,” is also a possible translation for another Tibetan expression (\u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54; so sor trog pa), which when translated as “discernment,” can be similar in meaning to the above. As it happens, this Tibetan word is used often in the Great Treatise. For example, also in the passage discussed in teaching 12, the words that appear as “discernment” and “discerning” in the original translation correspond to this latter expression. The original translation has clearly differentiated between the two Tibetan expressions above in these contexts, but the same literal distinction is not fully maintained in the current translation. [7] The Tibetan word used here for “skillfulness” (\u0f58\u0f41\u0f66\u0f0b\u0f54\u0f0b; mkhas pa) can refer to high proficiency or skill in something, as well as people who are highly skilled or knowledgeable in something. The corresponding Chinese character (\u660e; ming2) can mean “bright” and “brightness,” or “knowledge,” “skillfulness,” “understanding,” and “mastery,” which is in part similar to how the English word “bright” can also mean “clever.” As a further example for cross-reference, the English translation of the Great Treatise mentions the “five topics of knowledge”\u2014grammar, logic, the crafts, medicine and Buddhist knowledge (vol. I, p. 37, in lines 5th-7th of the whole page and line 2 of the last paragraph). In Chinese, these “topics of knowledge” are denoted to by the character mentioned above (\u660e; ming2), both collectively (\u4e94\u660e; wu3 ming2; where the first character means “five”) as well as individually. In English, they are also referred to by other names, such as the “five sciences” or “five studies.” [8] For some of the 13 types and aspects of insight presented in this list, their English translations here are rendered based on some information from the commentaries that explain them, together with considerations on the literal meanings of their Tibetan and Chinese terms. These current understandings and considerations are admittedly limited, which means the translated terms here may be more subject to error. However, more comprehensive research into this subject is beyond our current scope and ability. [Additional information for further reference:] For those who are interested in looking a little further into these 13 types and aspects of insight, here is some additional information for reference. In addition to Master Sagaramegha’s Explanation, there is also another Explanation of the “Bodhisattva Levels” (\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f60\u0f72\u0f0b\u0f60\u0f42\u0fb2\u0f7a\u0f63\u0f0b\u0f54; byang chub sems dba’i sa’i ‘agrel pa) written by Master Gunaprabha (Tib: \u0f61\u0f7c\u0f53\u0f0b\u0f4f\u0f53\u0f0b\u0f60\u0f7c\u0f51; Yonten Od; yon tan ‘od, Ch: \u529f\u5fb7\u5149; gong1 de2 guang1). Both of these Explanations mentioned above were first written in Sanskrit. Their Tibetan titles are not exactly the same, but similar in meaning. Both were translated into Tibetan, but not into Chinese. Below is a rough English interpretation from Tibetan of the section of the Compendium of Enumerations which explains this list. The names for the 13 items are rendered somewhat literally here according to how they appear in the Tibetan Tripitaka. In some places, their corresponding Chinese terms appear to have different literal meanings from the Tibetan ones, but they are still understood to have technical correspondence. The Chinese terms are listed after each section. All terms are bolded and numbered, except in a few places where doing so would interfere with the reading. The relevant section of the Compendium begins with an introductory line. Starting from the beginning of this section of the Compendium and up to where it explains the 3rd item in the list, the Tibetan and Chinese translations are similar in terms of both literal meaning and terminology, with only minor differences in literal expression.Starting from obtaining undefiled mental engagement, taking the Truths as object, all that possess undefiled mental engagement constitutes discernment of dharma.\u00a0To that: (1) “discernment” refers to apprehending all types of suffering together through “Suffering is a Noble Truth.”(2) “Full discernment” refers to apprehending individually separated aspects\/types such as, “like this, birth is suffering,” or “aging is suffering,” and so on.(3) “Full discernment of dharma” refers to full differentiation of the dharma which is the basis for that\u2014dharma such as scripture and so on. At this point, the Compendium has a brief line of summary for the above. The Tibetan text says roughly: “like so, based on that, the discernments of the prior two are carried out.” The corresponding Chinese translation seems to allow a few different interpretations. For the next part, the Tibetan and Chinese translations seem to differ somewhat in literal expression. The Tibetan text says:For that, apprehending the “discernment” with certainty constitutes (4) “mental conception.”Apprehending the “full discernment” with certainty constitutes (5) “proper mental conception.”Apprehending the “full discernment of dharma” with certainty constitutes (6) “close mental conception.”To that, the preceding is the way of thorough examination; this [here] is the way of ascertainment.The last sentence above is a summary of the content preceding it. For this above part in particular, the literal reading of the Chinese translation appears somewhat different from the Tibetan. The Chinese translation intuitively seems to say that (1) discernment, (2) full discernment, and (3) full discernment of dharma respective refer to the ascertainments of (4) “understanding,” (5) “proper understanding,” and (6) “close understanding.” Master Sagaramegha’s Explanation of the “Bodhisattva Levels” does not include a part that directly explains or corresponds to the lines above. Master Gunaprabha’s Explanation does have a part that more directly corresponds to the lines above, which, through its Tibetan translation, seems to have some aspects of expression that resemble the Chinese translation of the Compendium. However, there still appear to be noticeable differences between their explicit explanations and term usages. From this, it seems possible that the Sanskrit text for this part of the Compendium, or even of Master Gunaprabha’s Explanation as well, may be interpreted in multiple ways. Next, the Compendium presents additional or alternate explanations for the 4th through the 6th items.From another perspective, (4) “mental conception” refers to focusing attention on the [real] thing of the object of knowledge.(5) “Proper mental conception” refers to thorough examination subsequent to focusing.(6) “Close mental conception” refers to ascertainment subsequent to thorough examination.For this part, the terms in the Chinese translation are (4) “understanding,” (5) “proper understanding,” and (6) “close understanding,” same as in the previous section. The next part presents the next two items, 7th and 8th, which also have alternate explanations in the Compendium:(7) “Adherence” [alt. “reliance,” “approaching,” “staying close to,” “tending to,” and some others] refers to knowing the body of the conceptualization.(8) “Proper realization” refers to knowing the [real] thing of the object of knowledge.From another perspective, by way of its own [specific] characteristics, one (7) “adheres.”By way of general characteristics one (8) “properly realizes”The corresponding terms in the Chinese translation for the bolded terms above can be interpreted as (7) “shrewd understanding” and (8) “thorough comprehension.” The rest of the 13 items, from the 9th through the 13th, do not have multiple explanations in section part of the Compendium.(9) “Existent apprehension” refers to apprehending [the object] according to its varieties [i.e. diversity] of existence and the real nature of existence, and then expanding, increasing, and broadening [this understanding] through earlier and later times.(10) “Intelligence” refers to not forgetting its meaning through earlier and later times.(11) “Awareness” [alt. “knowing” or “cognition”] refers to having inborn wisdom that is able to discern.(12) “Skillfulness” [alt. “expertise”] refers to any wisdom of proper adoption [or practice].(13) “Wisdom proceeding” refers to any wisdom that embodies the act of increasing higher and higher the cognition in the cognition of meaning\u2014through text, recitation, inquiry, discourse, ascertaining and so on.For this part, the terms that appear in the Chinese translation of the Compendium can be respectively interpreted as: (9) “examination,” (10) “sagacity,” (11) “awakening” (alt. “sentience,” “sense,” or “enlightenment”), (12) “mastery” (alt. “brightness”), and (13) “engagement of wisdom.” After the 13 items, there is also a statement about “insight”:”Special insight” refers to individual discrimination regarding the meanings known earlier.Here, the Chinese translation is also similar, except for minor differences in expression, and using the word “vipasyana” in place of “special insight.” [9] For the Tibetan conjunction which is translated here as “from” (\u0f63; la), it can be translated in many ways, depending on context, including as “for,” “to,” “at,” “while,” “regarding,” and others. In the Four Interwoven Annotations, Master Ba-so has an annotation here that expands this word into a longer expression (\u0f63\u0f0b\u0f56\u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f53\u0f66\u0f0b; la brten nas) which means “based upon.” 00:00\uc548\ub155\ud558\uc138\uc694. \ub610 \ud568\uaed8 \u300e\ub78c\ub9bc\u300f\uc744 \ubc30\uc6b0\ub294 \uc2dc\uac04\uc774 \ub418\uc5b4 \uae30\uc058\ub124\uc694. \uc774\ubc88 \uc8fc \uc5b4\ub5a4\uac00\uc694? \uc218\uc2b9\ud558\uace0 \uc120\ud55c \ub9c8\uc74c, \ub9ce\uc774 \uc77c\uc5b4\ub0ac\ub098\uc694? \uc9c0\ub09c \uc2dc\uac04\uc5d0\ub294 \u300e\ubcf4\uc0b4\uc9c0\u300f\uc5d0\uc11c \ub9d0\ud55c \uc0ac\ub9c8\ud0c0\uc758 \uccb4\uc131\uae4c\uc9c0 \ubc30\uc6e0\uc2b5\ub2c8\ub2e4. \uc624\ub298 \uacc4\uc18d \ubc30\uc6b8 \uac83\uc785\ub2c8\ub2e4. \uc900\ube44\ub410\ub098\uc694? \uadf8\ub7fc \u300e\ub78c\ub9bc\u300f 618\ud398\uc774\uc9c0 \ub4a4\uc5d0\uc11c \uc5f4\ud55c \ubc88\uc9f8 \uc904\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. “\ubb34\uc5c7\uc744 \uad00(\u89c0)\uc774\ub77c \ud558\ub294\uac00” \uc774 \ub2e8\ub77d\uc774 \uc5b4\ub290 \uacbd\ub860\uc5d0\uc11c \ub098\uc628 \uac83\uc778\uac00\uc694? \uc55e\uc73c\ub85c \ubcf4\uc138\uc694. \uc77c\uacf1 \ubc88\uc9f8 \uc904 \u300e\ubcf4\uc0b4\uc9c0\u300f\ub77c\ub294 \uae00 \ubcf4\uc168\ub098\uc694? \u300e\ubcf4\uc0b4\uc9c0\u300f\uc785\ub2c8\ub2e4. \u300e\uc720\uac00\uc0ac\uc9c0\ub860-\ubcf8\uc9c0\ubd84\u300f\uc758 \uc2ed\uce60\uc9c0 \uc911 \uc81c \uc2ed\uc624\uc9c0\uc785\ub2c8\ub2e4. \uc9c0\ub09c \uc2dc\uac04\uc5d0 \ubc30\uc6e0\uc2b5\ub2c8\ub2e4. 01:15 \uadf8\ub7fc! \ud568\uaed8 \uacc4\uc18d \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \ucc45\uc744 \ubcf4\uc138\uc694. 01:21 \u300e\ubcf4\uc0b4\uc9c0\u300f\ub97c \uc778\uc6a9\ud574\uc11c \uc704\ube60\uc0ac\ub098\uc758 \uccb4\uc131\uc744 \uc124\uba85\ud558\ub2e4 \ubb34\uc5c7\uc744 \uad00(\u89c0)\uc774\ub77c \ud558\ub294\uac00? \uc9c0(\u6b62)\ub97c \uc644\uc804\ud788 \uc218\ud589\ud55c \uc791\uc758(\u4f5c\u610f). \uc774\uac00 \uc0ac\uc720\ud55c \ub300\ub85c\uc758 \uc0c1(\u76f8)\uc744 \uc791\uc758\ud558\uc5ec, \ubd84\ubcc4\uc774\ub098 \ucd5c\uadf9(\u6700\u6975) \ubd84\ubcc4, \ud639\uc740 \ubc95\uc744 \ucd5c\uadf9 \ubd84\ubcc4\ubd80\ud130 \ub113\uac8c \uac01(\u89ba), \uba85(\u660e), \ud61c\ud589(\u6167\u884c)\uae4c\uc9c0\uc758 \ubaa8\ub4e0 \uac83\uc744 \uad00\uc774\ub77c \ud55c\ub2e4. 01:42 \uadf8\ub7fc \uc124\uba85\ud558\uaca0\uc2b5\ub2c8\ub2e4. \ubb34\uc5c7\uc774 \uc704\ube60\uc0ac\ub098\uc778\uac00? “\uc9c0\ub97c \uc644\uc804\ud788 \uc218\ud589\ud55c \uc791\uc758. \uc774\uac00 \uc0ac\uc720\ud55c \uc18c\uc5f0\ub300\ub85c\uc758 \uc0c1\uc744” \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \ube60\uc3d8\uc874\uc790\ub2d8\uaed8\uc11c “\uc18c\uc5f0”\uc774\ub780 \uae00\uc744 \ub354\ud558\uc600\uc2b5\ub2c8\ub2e4. “\uc791\uc758\ud558\uc5ec” \uc0ac\ub9c8\ud0c0\uc758 \uc791\uc758\uac00 \uc0ac\uc720\ud55c \uc18c\uc5f0\uc758 \ubc95\uc758 \uc0c1\ud0dc\ub97c \uc791\uc758\ud574\uc57c \ud569\ub2c8\ub2e4. \uadf8\ub7ec\uace0 “\ubd84\ubcc4\uc774\ub098 \ucd5c\uadf9 \ubd84\ubcc4”\ud558\uace0 “\ubc95\uc744 \ucd5c\uadf9 \ubd84\ubcc4”\ubd80\ud130 \uacbd\ub860\uc5d0\uc11c \ub113\uac8c “\uac01, \uba85, \ud61c\ud589”\uc774\ub77c\uace0 \ud55c \uac83\uae4c\uc9c0\uac00 \uc704\ube60\uc0ac\ub098\uc785\ub2c8\ub2e4. \uc704\ube60\uc0ac\ub098\ub294 \uac04\ud0dd(\u7c21\u64c7)\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc704\uc5d0\uc11c \uc5b8\uae09\ud55c \uac83\uc774 \ub2e4 \uc704\ube60\uc0ac\ub098\uc785\ub2c8\ub2e4. \uadf8\ub7fc\uc73c\ub85c \ub05d\uc5d0 “\ubaa8\ub4e0 \uac83\uc774 \uad00\uc774\ub77c \ud55c\ub2e4.”\ub77c\uace0 \ud55c \uac83\uc785\ub2c8\ub2e4. 02:41 \uc218\ud589\uc790 \ub9c8\uc74c\uc18d\uc5d0\uc11c \uc0ac\ub9c8\ud0c0\ub97c \uc218\ud589\ud55c \uc791\uc758. \uc774\ub7f0 \uc791\uc758\ub294 \uc18c\uc5f0\ud55c \ubc95\uc744 \uc0ac\uc720\ud569\ub2c8\ub2e4. \uc704\ube60\uc0ac\ub098\ub294 \ubb34\uc5c7\uc744 \ud558\ub098? \uc774\ub7f0 \ubc95\uc758 \uc0c1\ud0dc\ub97c \uc791\uc758\ud558\uc5ec \ubc14\ub974\uac8c \uac04\ud0dd\ud558\ub294 \uac83. \uc2ec\uc9c0\uc5b4 \uac01(\u89ba), \uba85(\u660e), \ud61c\ud589(\u6167\u884c)\uae4c\uc9c0\uc785\ub2c8\ub2e4. \uac38\ucd08\uc9c4\ub17c\uc0ac\uc758 \u300e\ubcf4\uc0b4\uc9c0\uc11d\u300f\uc5d0\uc11c \uc124\uba85\uc774 \uc788\uc2b5\ub2c8\ub2e4. \uac38\ucd08\uc9c4\ub17c\uc0ac\ub294 \uc5b4\ub5a4 \ubd84\uc778\uac00? \uc5b4\ub514 \uc0ac\ub78c\uc774\uba70 \uc5b4\ub290 \uc2dc\ub300\uc758 \uc0ac\ub78c\uc778\uac00? \u300e\ub2e4\ub77c\ub098\ud0c0 \uc778\ub3c4 \ubd88\uad50\uc0ac\u300f\uc758 \uae30\ub85d\uc5d0 \uc758\ud558\uba74 \uac38\ucd08\uc9c4\ub17c\uc0ac\ub294 \ub2ec\ub9c8\ubc14\ub77c\uc655\uc2dc\ub300\uc758 \uc870\uc0ac\ub2d8\uc785\ub2c8\ub2e4. \uc329\uac8c\uc30d\ubcf4\ub17c\uc0ac\uc640 \ube44\uc2b7\ud55c \uc2dc\ub300\uc785\ub2c8\ub2e4. \ubbf8\ub975\uc874\uc790\ub97c \uce5c\uacac\ud558\uace0 \ubbf8\ub975\ubcf4\uc0b4\uc758 \uc218\uae30\ub97c \ubc1b\uace0 \u300e\uc720\uac00\uc0ac\uc9c0\ub860\uc11d\u300f\uc744 \uc9c0\uc73c\uc168\uc2b5\ub2c8\ub2e4. \uadf8\uc911 \u300e\ubcf4\uc0b4\uc9c0\uc11d\u300f\uc774 \uc81c\uc77c \uc720\uba85\ud569\ub2c8\ub2e4. 03:53 \uadf8\ub7fc \uac38\ucd08\uc9c4\ub17c\uc0ac\uc758 \u300e\ubcf4\uc0b4\uc9c0\uc11d\u300f\uc5d0\uc11c \uc124\uba85\ud558\uae38. ‘\ubd84\ubcc4’\uc774\ub780 \ubaa8\ub4e0 \uace0\uc758 \uc885\ub958\ub97c \uc9d1\ucde8\ud558\uc5ec \ub9d0\ud55c \uac83\uc785\ub2c8\ub2e4. \uc8fc\uc758! \ubaa8\ub4e0 \uace0\uc758 \uc885\ub958\uc785\ub2c8\ub2e4. \ubb34\uc5c7\uc744 \ub9d0\ud588\ub098? “\uc774\uac83\uc740 \uace0\uc131\uc81c(\u82e6\u8056\u8ae6)\uc774\ub2e4.”\ub77c\uace0 \ub9d0\ud588\uc2b5\ub2c8\ub2e4. \uc774\uac83\uc740 ‘\ubd84\ubcc4’\uc785\ub2c8\ub2e4. ‘\ucd5c\uadf9 \ubd84\ubcc4’\uc740 \ubd84\ubcc4\ud574\uc11c \uc9d1\ucde8\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc608\ub97c \ub4e4\uc5b4 \u201c\uc774\uac83\uc740 \uc0dd\uace0(\u751f\u82e6)\uc774\ub2e4, \uc774\uac83\uc740 \ub178\uace0(\u8001\u82e6)\uc774\ub2e4\u201d \ub4f1\ub4f1\uc785\ub2c8\ub2e4. ‘\ubc95\uc744 \ucd5c\uadf9 \ubd84\ubcc4’\uc774\ub780 \ub73b\uc744 \uac1c\uc2dc(\u958b\u793a)\ud55c \uac1c\uacbd(\u5951\u7d93)\uc744 \ubd84\ubcc4\uad00\ucc30\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc ‘\uac01(\u89ba)’\uc740? ‘\uac01’\uc740 \ud0dc\uc5b4\ub0a0 \ub54c\ubd80\ud130 \uc798 \uacb0\ud0dd\ud560 \uc218 \uc788\ub294 \uac83\uc785\ub2c8\ub2e4. \ud0dc\uc5b4\ub0a0 \ub54c\ubd80\ud130 \uc798 \uac04\ud0dd\ud560 \uc218 \uc788\ub294 \uac83\uc785\ub2c8\ub2e4. \uac19\uc2b5\ub2c8\ub2e4. ‘\uba85(\u660e)’\uc740 \ud2f0\ubcb3\uc5b4\ub97c \uc9c1\uc5ed\ud558\uba74 \uc120\uad50(\u5584\u5de7)\ub77c\ub294 \ub73b\uc778\ub370 \uc774\uacf3\uc5d0\uc11c\ub294 \uc815\ud655\ud558\uac8c \uc218\uc2b5(\u4fee\u7fd2)\ud55c\ub2e4\ub294 \ub73b\uc785\ub2c8\ub2e4. ‘\ud61c\ud589(\u6167\u884c)’\uc774\ub780 \uc9c0\ud61c\ub97c \uc774\uc6a9\ud574\uc11c \ub4e4\uc5b4\uac04\ub2e4\ub294 \ub73b\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uccad\ubb38(\u807d\u805e), \ub3c5\uc1a1(\u8b80\u8aa6), \uc885\ub860(\u7d9c\u8ad6)\ud558\uc5ec \uacb0\ud0dd\ud558\uace0 \uc774\ud574\ud55c \ub0b4\uc6a9\uc5d0 \ub300\ud558\uc5ec \ubb34\uc5c7\uc744 \ud574\uc57c \ud558\ub098? \ub354\uc6b1 \uae4a\uac8c \uc774\ud574\ud558\ub294 \uc9c0\ud61c\uc785\ub2c8\ub2e4. \uc5ec\uae30\uc11c \uc885\ub860\uc774\ub780 \ubb34\uc5c7\uc778\uac00? \uc5ec\ub7ec \uc2dc\uac01\uc73c\ub85c \ub113\uac8c \ud1a0\ub860\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc6d0\ub798 \uc790\uc2e0\uc774 \ub4e3\uace0 \ub3c5\uc1a1\ud558\uc5ec \uacb0\ud0dd\ud55c \uac83, \uc774\ubbf8 \uc774\ud574\ud55c \ub0b4\uc6a9\uc5d0 \ub300\ud558\uc5ec \ub098\uc544\uac00 \ub354\uc6b1 \uae4a\uc774 \uc774\ud574\ud558\ub294 \uc9c0\ud61c\uc785\ub2c8\ub2e4. \uadf8\ub7ec\uace0 \ub354\uc6b1 \ub113\uc740 \uc2dc\uac01\uc73c\ub85c \ud1a0\ub860\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. 05:37 \uc911\uc5ed\uacfc \ud2f0\ubcb3\uc5b4 \ubc88\uc5ed\uc758 \ucc28\uc774\ub97c \uc124\uba85 \ud2f0\ubcb3\uc5b4\uc758 \u300e\ubcf4\uc0b4\uc9c0\u300f\uc6d0\ubb38\uc5d0\uc11c\ub294 ‘\uac01’\uc774\ub780 \uae00\uc774 \uc5c6\uc2b5\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \ubc95\uc874\ubc95\uc0ac(\u6cd5\u5c0a\u6cd5\u5e2b)\uaed8\uc11c \u300e\ubcf4\uc0b4\uc9c0\u300f\uc758 \uc774 \ub2e8\ub77d\uc744 \ubc88\uc5ed\ud558\uc2e4 \ub54c \ud604\uc7a5\ub300\uc0ac(\u7384\u5958\u5927\u5e2b)\uc758 \ubc88\uc5ed\ubcf8\uc744 \uadf8\ub300\ub85c \uc0ac\uc6a9\ud588\uc2b5\ub2c8\ub2e4. \uadf8\ub798\uc11c ‘\uac01’\uc774\ub780 \uae00\uc774 \uc788\uc2b5\ub2c8\ub2e4. \ud2f0\ubcb3\uc5b4\uc758 \u300e\ubcf4\uc0b4\uc9c0\u300f\uc6d0\ubb38\uc5d0\ub294 ‘\uac01’\uc774\ub780 \uae00\uc774 \uc5c6\uc9c0\ub9cc \u300e\uc720\uac00\uc0ac\uc9c0\ub860\u300f, \uc911\uc5ed, \ud2f0\ubcb3\uc5b4 \ubc88\uc5ed\ubcf8\uc758 \u300e\uc720\uac00\uc0ac\uc9c0\ub860\u300f\uc758 \u300e\uc12d\uc774\ubb38\ubd84(\u651d\u7570\u9580\u5206)\u300f\uc744 \ubcf4\uba74 \ubaa8\ub450 ‘\uac01, \uba85, \ud61c\ud589’ \ub4f1\ub4f1\uc744 \uc18c\uac1c\ud588\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c ‘\ubd84\ubcc4’\ubd80\ud130 ‘\uac01, \uba85, \ud61c\ud589’\uae4c\uc9c0 \ub9ce\uc740 \uc704\ube60\uc0ac\ub098\uc758 \uc885\ub958\uc640 \ud589\uc0c1\uc758 \ucc28\ubcc4\uc744 \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. \u300e\uc720\uac00\uc0ac\uc9c0\ub860-\uc12d\uc774\ubb38\ubd84\u300f\uc5d0\uc11c\ub294 \ubd84\ubcc4, \ucd5c\uadf9 \ubd84\ubcc4, \ubc95\uc744 \ucd5c\uadf9 \ubd84\ubcc4, \ud574\ub8cc(\u89e3\u4e86), \ub4f1\ud574\ub8cc(\u7b49\u89e3\u4e86), \uadfc\ud574\ub8cc(\u8fd1\u89e3\u4e86), \ud790\ub8cc(\u9ee0\u4e86), \ud1b5\ub2ec(\u901a\u9054), \uc2ec\uc0ac(\u5be9\u67e5), \ucd1d\uc608(\u8070\u777f), \uac01(\u89ba), \uba85(\u660e), \ud61c\ud589(\u6167\u884c) \ub4f1\ub4f1\uc744 \uc5b8\uae09\ud569\ub2c8\ub2e4. \uae30\ud68c\uac00 \uc788\uc744 \ub54c \ud568\uaed8 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. 06:38 \ub2e4\uc74c. \uacc4\uc18d \ub4a4\ub85c \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \uc5b4\ub5a4 \uac00\uc694? \ud53c\uace4\ud55c\uac00\uc694? 06:46 \u300e\ubcf4\uc0b4\uc9c0\u300f\ub97c \ud1b5\ud574\uc11c \uacbd\uc804\uacfc \ubbf8\ub975\uc758 \ub73b\uc744 \uc774\ud574\ud560 \uc218 \uc788\ub2e4 \uc774\uac83\uc740 \uc55e\uc5d0\uc11c \ub9d0\ud55c \uac83\uacfc \ubd80\ud569\ub2c8\ub2e4. \uc774\uac83\uc740 \uacbd\uc758 \ub73b\uacfc \ubbf8\ub975\uc758 \ub73b \ub450 \uac00\uc9c0\ub97c \ud574\uc11d\ud55c \uac83\uc774\ub2c8, \uc55e\uc5d0\uc11c \uc124\uba85\ud55c \uc9c0\uad00\uc758 \uc778\uc2dd\uc744 \ubc14\ub974\uace0 \uacac\uace0\ud558\uac8c \ud574\uc57c \ud55c\ub2e4. 07:04 \uc124\uba85\ud558\uaca0\uc2b5\ub2c8\ub2e4. \u300e\ubcf4\uc0b4\uc9c0\u300f\uc5d0\uc11c \ub9d0\ud55c \uac83\uc740 \uc55e\uc5d0\uc11c \uc778\uc6a9\ud55c \uacbd\uc804\uc778 \u300e\uacbd\uc7a5\uc5c4\ub860\u300f\uc758 \ub73b\uacfc \uac19\uc74c\uc73c\ub85c \uacbd\uc804\uacfc \ubbf8\ub975\uc758 \ub73b\uc744 \ud568\uaed8 \uc124\uba85\ud55c \uac83\uc785\ub2c8\ub2e4. \uc55e\uc11c \ubd84\uc11d\ud55c \uc9c0, \uad00\uc758 \uccb4\uc131\uacfc \uc77c\uc5b4\ub098\ub294 \ubc29\ubc95\uc5d0 \ub300\ud558\uc5ec \uacac\uace0\ud558\uace0 \ubc14\ub978 \uacac\ud574\ub97c \uc77c\uc73c\ud0ac \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uadf8\ub7fc\uc73c\ub85c \ub9e4\uc6b0 \uba85\ubc31\ud558\uac8c \uc124\uba85\ud55c \uac83\uc785\ub2c8\ub2e4. \uc989 \uc774\ub7ec\ud55c \uc124\uba85\uc740 \ubb34\uc5c7\uc744 \ub530\ub974\uba70, \uc5b4\ub5bb\uac8c \uc804\ud574 \ub0b4\ub824\uc628 \uac83\uc778\uac00? \ub69c\ub837\ud569\ub2c8\ub2e4. 07:41 \u300e\uc55e\uc5d0\uc11c \uc124\uba85\ud55c \uc9c0\uad00\uc758 \uc778\uc2dd\uc744 \ubc14\ub974\uace0 \uacac\uace0\ud558\uac8c \uc774\ud574\ud574\uc57c \ud55c\ub2e4.\u300f \uc5ec\uae30\uc11c \uc9c8\ubb38\ud558\ub098 \ud558\uaca0\uc2b5\ub2c8\ub2e4. ‘\uc55e\uc5d0\uc11c’\ub77c\ub294 \uac83\uc740 \ubb34\uc5c7\uc778\uac00\uc694? \uc5ec\ub7ec\ubd84 \ucc45\uc744 \ubcf4\uc138\uc694. \uc55e\uc73c\ub85c \ubcf4\uba74 \u201c\uc774\uac83\uc740 \uacbd\uc758 \ub73b\uacfc \ubbf8\ub975\uc758 \ub73b \ub450 \uac00\uc9c0\ub97c \ud574\uc11d\ud55c \uac83\uc774\ub2c8\u201d\ub77c\uace0 \ud588\uc2b5\ub2c8\ub2e4. “\ub450 \uac00\uc9c0\ub97c \uc774\ud574\ud55c \uac83\uc774\ub2c8”\ud558\uace0 “\ubbf8\ub975\uc758 \ub73b”\uc740 \ubb34\uc5c7\uc778\uac00\uc694? \uc9c8\ubb38 \ub450\uac1c \ud588\uc2b5\ub2c8\ub2e4. \uc55e\uc73c\ub85c \ubd10\uc57c \ub41c\ub2e4\ub294 \uac83 \uc54c\uace0 \uacc4\uc2dc\uc9c0\uc694? \uadf8\ub807\uc9c0\uc694? \uc55e\uc73c\ub85c \ucc3e\uc544\ubcf4\uc2dc\uba74 \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \uc778\uc6a9\ud558\uc2e0 \uacbd\ub860\uc774 \ubb34\uc5c7\uc778\uc9c0 \ubcf4\uc774\uc9c0\uc694? \uc608\ub97c \ub4e4\uba74 \u300e\ud574\uc2ec\ubc00\uacbd\u300f, \u300e\ubcf4\uc6b4\uacbd\u300f\ud558\uace0 \u300e\uacbd\uc7a5\uc5c4\ub860\u300f\ud558\uace0 \ub610 \ubb34\uc5c7\uc774 \uc788\uc2b5\ub2c8\uae4c? \u300e\uc720\uac00\uc0ac\uc9c0\ub860\u300f\uc758 \u300e\ubcf4\uc0b4\uc9c0\u300f\uac00 \uc788\uc2b5\ub2c8\ub2e4. \uadf8\ub7fc ‘\uc55e\uc5d0\uc11c’\ub780 \u300e\ubcf4\uc0b4\uc9c0\u300f\uc678\uc5d0 \u300e\ud574\uc2ec\ubc00\uacbd\u300f, \u300e\ubcf4\uc6b4\uacbd\u300f, \u300e\uacbd\uc7a5\uc5c4\ub860\u300f\uc785\ub2c8\ub2e4. ‘\ub450 \uac00\uc9c0\ub97c \uc774\ud574\ud55c \uac83’\uc774\ub780 \uacbd\uc758 \ub73b\uacfc \ubbf8\ub975\uc758 \ub73b\uc744 \ud568\uaed8 \uc124\uba85\ud588\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub798\uc11c \ub450 \uac00\uc9c0\ub97c \uc774\ud574\ud55c \uac83\uc785\ub2c8\ub2e4. 08:51 \uc5b4\ub5a4 \ub17c\uc11c\uac00 \uacbd\uc758 \ub73b\uacfc \ubbf8\ub975\uc758 \ub73b\uc744 \ud568\uaed8 \uc124\uba85\ud55c \uac83\uc778\uac00\uc694? \uc5b4\ub5a4 \ub17c\uc11c\uc778\uac00\uc694? \u300e\ubcf4\uc0b4\uc9c0\u300f\uc9c0\uc694? \u300e\ubcf4\uc0b4\uc9c0\u300f\uc758 \uc774 \ub2e8\ub77d\uc744 \ud1b5\ud574\uc11c \uacbd\uc804\uc758 \ub73b\uacfc \ubbf8\ub975\uc758 \ub73b\uc744 \ud568\uaed8 \uc124\uba85\ud588\uc2b5\ub2c8\ub2e4. \uc6b0\ub9ac\uac00 \uc55e\uc11c \uc778\uc6a9\ud55c \u300e\ud574\uc2ec\ubc00\uacbd\u300f\ud558\uace0 \u300e\ubcf4\uc6b4\uacbd\u300f, \u300e\uacbd\uc7a5\uc5c4\ub860\u300f\uc5d0\uc11c \ub9d0\ud55c \uc9c0, \uad00\uc5d0 \ub300\ud574 \uacac\uace0\ud558\uace0 \ubc14\ub978 \uc774\ud574\ub97c \uc77c\uc73c\ud0a4\ub3c4\ub85d \ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc57d\uac04 \uba85\ubc31\ud574 \uc9c0\uc168\ub098\uc694? 09:27 \uadf8\ub7fc \uacc4\uc18d \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. 09:38 \u300e\uc218\ucc28\uc911\ud3b8\u300f\uc744 \uc778\uc6a9\ud558\uc5ec \uc9c0\uad00\uc758 \uccb4\uc131\uc744 \uc124\uba85\ud558\ub2e4 \u300e\uc218\ucc28\uc911\ud3b8\u300f\uc5d0\uc11c\ub3c4 \ub2e4\uc74c\uacfc \uac19\uc774 \ub9d0\ud558\uc600\ub2e4 “\ubc14\uae65 \uacbd\uacc4\uc758 \uc0b0\ub780\uc774 \uba48\ucd94\uc5b4\uc9c4 \ub2e4\uc74c\uc5d0, \uc548\uc73c\ub85c \uc18c\uc5f0\uc5d0 \ud56d\uc0c1 \uc800\uc808\ub85c \ub4e4 \uc218 \uc788\uc73c\uba70. \ud658\ud76c\uc640 \uacbd\uc548\uc744 \uac16\ucd98 \ub9c8\uc74c\uc5d0 \uba38\ubb34\ub294 \uac83\uc744 \uc9c0\ub77c\uace0 \ud55c\ub2e4. \uc9c0\uc5d0 \uba38\ubb3c \ub54c, \uc624\ub85c\uc9c0 \ubc14\ub85c \uadf8\uac83\uc744 \uc0ac\ud0dd\ud558\ub294 \uac83\uc774 \uad00\uc774\ub2e4.” 10:03 \ube60\uc3d8\uc874\uc790\ub2d8\uaed8\uc11c \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \uc124\uba85\ud558\uc2dc\uae38 \u300e\uc218\ucc28\uc911\ud3b8\u300f\uc5d0\uc11c\ub3c4 \ub9d0\ud558\uae30\ub97c. \uc18c\uc5f0\uc744 \uc218\uc9c0\ud558\uba70 \ub9c8\uc74c\uc774 \ubc14\uae65\uacbd\uacc4\uc758 \uc0b0\ub780\ud558\ub294 \uac83\uc744 \uba48\ucd94\uc5b4. \ub2e4\uc2dc \ub9d0\ud558\uaca0\uc2b5\ub2c8\ub2e4. \uc18c\uc5f0\uc744 \uc218\uc9c0\ud558\uc5ec. \uc989 \ub9c8\uc74c\uc18d\uc5d0\uc11c \ud558\ub098\uc758 \uc18c\uc5f0\uc5d0 \uc9d1\uc911\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8 \uc791\uc6a9\uc740 \ub9c8\uc74c\uc774 \ubc14\uae65\uacbd\uacc4\uc758 \uc0b0\ub780\ud558\ub294 \uac83\uc744 \uba48\ucd94\uc5b4\uc11c. \uc0b0\ub780\ud558\ub294 \uac83\uc744 \uba48\ucd94\uc5b4\uc11c \ubb34\uc5c7\uc744 \ud574\uc57c \ud558\ub098? \uc774\ub7f0 \uc120\uc815\uc758 \uae30\uc068\uc5d0 \ube60\uc838 \uc788\ub294 \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. \ud639\uc740 \uc774\ub7f0 \uc120\uc815\uc758 \uae30\uc068\uc744 \ub204\ub9ac\uace0 \uc788\ub294 \uac83\ub3c4 \uc544\ub2d9\ub2c8\ub2e4. \ubc14\uae65\uacbd\uacc4\uc758 \uc0b0\ub780\ud558\ub294 \uac83\uc744 \uba48\ucd94\uc5b4\uc11c “\uc548\uc73c\ub85c \uc18c\uc5f0\uc5d0 \ud56d\uc0c1 \uc800\uc808\ub85c \ub4e4 \uc218 \uc788\uc73c\uba70”\uc57c \ud569\ub2c8\ub2e4. \uc5ec\uae30\uc11c “\ud56d\uc0c1”\uc774\ub780 \uacc4\uc18d \uc774\ub780 \ub73b\uc785\ub2c8\ub2e4. “\uc800\uc808\ub85c \ub4e4 \uc218 \uc788\uc73c\ub2c8”\ub780 \ud798 \uc548\ub4e4\uc774\uace0 \uc790\uc5f0\uc801\uc73c\ub85c \ub4e4\uc744 \uc218 \uc788\ub2e4\ub294 \ub73b\uc785\ub2c8\ub2e4. \uc5b4\ub514\uc5d0 \ub4e4\uc5c8\ub294\uac00? \uc989 \uc18d\uc73c\ub85c \uc18c\uc5f0\uc5d0 \ub4e4\uc5c8\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc\uc73c\ub85c \uc0b0\ub780\uc744 \uba48\ucd94\uace0 \uc18d\uc73c\ub85c \ud56d\uc0c1 \uc800\uc808\ub85c \uc18c\uc5f0\uc5d0 \ub4e4 \uc218 \uc788\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7f0 \ub2e4\uc74c “\ud658\ud76c\uc640 \uacbd\uc548\uc744 \uac16\ucd98 \ub9c8\uc74c\uc5d0 \uba38\ubb34\ub294” \uc774\uac83\uc774 “\uc9c0\ub77c\uace0 \ud55c\ub2e4.” \uc989 \ud658\ud76c\uc640 \uacbd\uc548\uc744 \uac16\ucd98 \ub9c8\uc74c\uc5d0 \uba38\ubb34\ub294 \uac83\uc785\ub2c8\ub2e4. 11:28 \uadf8\ub7fc \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \ube60\uc3d8\uc874\uc790\ub2d8\uaed8\uc11c \uc124\uba85\ud558\uc2dc\uae38 ‘\ud658\ud76c’\ub780 \ubb34\uc5c7\uc778\uac00? \ub9c8\uc74c\uc774 \ub9c8\uc74c\uc758 \ud658\ud76c\ub85c\uc6c0, \ub9e4\uc6b0 \ud658\ud76c\ub85c\uc6b4 \uac83\uc774\ub77c \ud558\uc600\uace0. ‘\uacbd\uc548’\uc774\ub780? \ubab8\uc758 \uacbd\uc548\uc774\ub77c\uace0 \ud558\uc168\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \ubab8\uc758 \uacbd\uc548\uc740 \uc6b0\ub9ac\uac00 \uc815\uc744 \ub2e6\uc9c0 \uc54a\uc744 \ub54c. \uc608\ub97c \ub4e4\uc5b4 \ubab8\uc774 \ubb34\uac81\ub2e4\ub4e0\uc9c0, \uc5ec\uae30\uc800\uae30 \uc544\ud504\ub2e4\ub358\uc9c0, \ubcd1\uc5d0 \uac78\ub838\uc744 \ub54c \ud639\uc740 \ud53c\uace4\ud560 \ub54c \ub4f1\ub4f1. \ubab8\uc758 \uc0ac\ub300\uac00 \uc870\ud654\ub97c \uc774\ub8e8\uc9c0 \ubabb\ud560 \ub54c \ubd88\ud3b8\ud569\ub2c8\ub2e4. \uadf8\ub7ec\ub098 \uc77c\ub2e8 \uc120\uc815\uc774 \uc77c\uc5b4\ub098\uba74 \ubab8\uc774 \ub9e4\uc6b0……\uc804\uc5d0 \uc5b4\ub290 \uc815\ub3c4\uae4c\uc9c0\ub77c\uace0 ‘\uac00\ubc95\ub2e4’\ub77c\uace0 \ub9d0\ud55c \uc801\uc774 \uc788\ub098\uc694? \uae43\ud138\ucc98\ub7fc \ub9e4\uc6b0\ub9e4\uc6b0 \uac00\ubccd\uace0 \ud3b8\uc548\ud569\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc774\uac83\uc740 \ubab8\uc744 \ub9d0\ud558\ub294 \uac83\uc774\uace0 \uc6b0\ub9ac\uc5d0\uac8c \uae30\uc068\uc744 \uc904 \uc218 \uc788\ub294 \uc0c1\ud0dc\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \ud658\ud76c\uc640 \uacbd\uc548\uc744 \uac16\ucd98 \ub9c8\uc74c\uc5d0 \uba38\ubb34\ub294 \uac83, \uc8fc\uc758! \ud658\ud76c\uc640 \uacbd\uc548\uc744 \uac16\ucd98 \ub9c8\uc74c\uc5d0 \uba38\ubb34\ub294 \uac83\uc774 \uc0ac\ub9c8\ud0c0\uc785\ub2c8\ub2e4. 12:30 \uadf8\ub7fc \ubb34\uc5c7\uc774 ‘\uc704\ube60\uc0ac\ub098’\uc778\uac00? \uc6b0\ub9ac\uac00 \ud658\ud76c\uc640 \uacbd\uc548\ud55c \ub9c8\uc74c\uc5d0 \uba38\ubb34\ub974\uba70 \ubb34\uc5c7\uc744 \ud574\uc57c \ud558\ub098? \uadf8\uacf3\uc5d0\uc11c \ub204\ub9ac\ub294 \uac83\uc774 \uc544\ub2c8\ub77c\uace0 \ub9d0\ud588\uc9c0\uc694? \uc544\uc9c1 \ub178(\u8001)\uc640 \uc0ac(\u6b7b)\uac00 \ub4a4\uc5d0\uc11c \uc6b0\ub9b4 \ub178\ub9ac\uace0 \uc788\ub2e4\ub294 \uac83\uc744 \uc78a\uc9c0 \ub9c8\uc138\uc694! \uadf8\ub7ec\ubbc0\ub85c \uc704\ube60\uc0ac\ub098\uac00 \ubb34\uc5c7\uc778\uac00 \uc5f0\uad6c\ud574\uc57c \ud569\ub2c8\ub2e4. \uc704\ube60\uc0ac\ub098\ub97c \uc218\uc2b5\ud574\uc57c \uc0dd\uc0ac\uc5d0\uc11c \ubc97\uc5b4\ub0a0 \uc218 \uc788\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uc6b0\ub9ac\uc758 \ubb34\uba85\uc758 \ubfcc\ub9ac\ub97c \uc9c0\ud61c\uc758 \uac80\uc73c\ub85c \uc644\uc804 \ub04a\uc5b4 \ubc84\ub9ac\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc \ubb34\uc5c7\uc774 \uc704\ube60\uc0ac\ub098\uc778\uac00? “\uc9c0\uc5d0 \uba38\ubb3c \ub54c” \uae30\uc5b5\ud558\uc9c0\uc694? “\uc624\ub85c\uc9c0 \ubc14\ub85c \uadf8\uac83\uc744 \uc0ac\ud0dd\ud558\ub294 \uac83\uc774 \uad00\uc774\ub2e4.” \uc0ac\ub9c8\ud0c0\uc5d0 \uc548\uc8fc\ud560 \ub54c \uc5f0(\u7de3)\ud558\uace0 \uc788\uc5c8\ub358 \uadf8 \uacbd, \uc9c0\ud61c\ub85c \uadf8 \uacbd\uc744 \uc0ac\ud0dd\ud558\ub294 \uac83. \uc774\ub7ec\ud55c \uc9c0\ud61c\ub97c \uc704\ube60\uc0ac\ub098\ub77c\uace0 \ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc774\uac83\uc740 \u300e\uc218\ucc28\uc911\ud3b8\u300f\uc5d0\uc11c \ub098\uc628 \uc0ac\ub9c8\ud0c0\uc640 \uc704\ube60\uc0ac\ub098\uc758 \ub300\ud55c \uc124\uba85\uc785\ub2c8\ub2e4. 13:30 \uadf8\ub7fc \uc6b0\ub9ac\uc758 \uc120\uc815\uc5d0 \ub300\ud55c \uc778\uc2dd\uc744 \uad00\ucc30\ud574 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \uc774\ub7f0 \ud658\ud76c\uc640 \uacbd\uc548\ud55c \ub9c8\uc74c\uc5d0 \uba38\ubb3c\uba70. \uc27d\uac8c \uc18c\uc5f0\uc5d0 \ub4e4\uc744 \uc218 \uc788\uc73c\uba70, \uc774\ub7f0 \uc18c\uc5f0\uc5d0 \uc548\uc8fc\ud55c \uc0c1\ud0dc\uc785\ub2c8\ub2e4. \uc774\uac83\uc740 \ub9c8\uc74c\uc744 \uc544\uc8fc \uc27d\uac8c \ub2e4\uc2a4\ub9b4 \uc218 \uc788\ub294 \uc0c1\ud669\uc785\ub2c8\ub2e4. \uc774\ub7f0 \ub9c8\uc74c\uc744 \ub2e4\uc2a4\ub9ac\uace0 \ub098\uc11c \uc774 \ub9c8\uc74c\uc73c\ub85c \ub610 \ubb34\uc5c7\uc744 \ud574\uc57c \ud558\ub098? \uc0dd\uc0ac\uc758 \uadfc\ubcf8\uc774 \ubb34\uc5c7\uc778\uac00 \uad00\ucc30\ud574\uc57c \ud569\ub2c8\ub2e4. \uadf8\ub7ec\uace0 \uad6c\uc0dd\uc544\uc9d1(\u4ff1\u751f\u6211\u57f7)\uc744 \ucc3e\uc544\ub0b4\uc11c \uc0dd\uc0ac\uc5d0\uc11c \ud574\ud0c8\ud558\ub294 \uc9c0\ud61c\ub97c \uc218\uc9c0\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uc774\uac83\uc774 \ubd80\ucc98\ub2d8\uc774 \ucd9c\uc138\ud558\uc2e0 \uc9c4\uc815\ud55c \ub73b\uc774\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. 14:11 \uadf8\ub7ec\ubbc0\ub85c \uc815\uc744 \ub2e6\ub294 \uac83\uc740 \uc9c0\ud61c\ub97c \ub2e6\uae30 \uc704\ud574\uc11c\ub77c\ub294 \uac83\uc744 \uc774\ud574\ud558\uace0 \uc788\uc5b4\uc57c \ud569\ub2c8\ub2e4. \uacc4, \uc815, \ud61c \uc0bc\ud559\uc740 \uc11c\ub85c \uae34\ubc00\ud558\uac8c \uc5f0\uacb0\ub418\uc5b4 \uc788\ub294 \ucc28\uc81c\uc758 \ubc30\uc6c0\uc785\ub2c8\ub2e4. \uc774\uac83\uc744 \ubc30\uc6b8 \ub54c \ub4a4\uc5d0 \uc704\ube60\uc0ac\ub098\uc5d0 \ub300\ud55c \uc758\uc695\uacfc \ud76c\uad6c\uc2ec\uc774 \uc77c\uc5b4\ub098\uae38 \ubc14\ub78d\ub2c8\ub2e4. \uadf8\ub7fc \uc624\ub298\uc740 \uc5ec\uae30\uae4c\uc9c0\ud558\uaca0\uc2b5\ub2c8\ub2e4. \uac10\uc0ac\ud569\ub2c8\ub2e4! 14:37 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\u3088\u3063\u3066\u3001\u5b9a\u3092\u4fee\u3059\u308b\u306e\u306f\u3001\u667a\u6167\u3092\u4fee\u3059\u308b\u305f\u3081\u3060\u3068\u7406\u89e3\u3057\u307e\u3059\u3002\u6212\u3001\u5b9a\u3001\u6167\u306e\u4e09\u5b66\u306f\u7dca\u5bc6\u306b\u7e4b\u304c\u308b\u6b21\u7b2c(\u968e\u68af)\u3067\u3059\u3002\u79c1\u9054\u304c\u3053\u308c\u3089\u3092\u5b66\u3076\u6642\u304c\u6765\u305f\u6642\u306b\u3001\u5f8c\u306e\u30f4\u30a3\u30d1\u30c3\u30b5\u30ca\u306b\u5bfe\u3057\u3001\u9858\u3044\u3001\u671b\u307f\u6c42\u3081\u308b\u5fc3\u304c\u751f\u3058\u308b\u3088\u3046\u306b\u3068\u7948\u3063\u3066\u307e\u3059\u3002\u4eca\u65e5\u306f\u3053\u3053\u307e\u3067\u306b\u81f4\u3057\u307e\u3059\u3002\u3042\u308a\u304c\u3068\u3046\u3054\u3056\u3044\u307e\u3057\u305f\u300214:37 00:00
\nGuten Tag alle miteinander! Ich bin gl\u00fccklich, dass wir uns heute wiedertreffen, um Die gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung (tib.: lam rim chen mo) gemeinsam zu studieren und zu kontemplieren. Wie erging es Ihnen in der vergangenen Woche? Hatten Sie viele tugendhafte Gedanken?
\nLetztes Mal haben wir die Textpassage aus Die Stufen des Pfades eines Bodhisattva (Bodhisattva-bh\u016bmi) gelesen, die die Natur der Geistigen Ruhe (skr.: \u015bamatha) beleuchtet (erster Teil). Heute werden wir mit dem zweiten Teil fortfahren. Sind Sie bereit? Schlagen Sie bitte dazu Band III, Seite 17 (US-Version) auf beginnend bei \u201eUnd was ist Besondere Einsicht?\u201c \u00a0
\nW\u00e4hrend des Lesens fragen wir uns: Aus welcher Schrift wird Asa\u1e47ga zitiert? Gehen wir dazu zum Anfang des Absatzes zur\u00fcck, sehen wir: Es ist die Schrift Die Stufen des Pfades eines bodhi-sattva (Bodhi-sattva-bh\u016bmi) wie sie in Die Stufen der yogischen Handlungen (Yoga-cary\u0101-bh\u016bmi) erkl\u00e4rt werden. Es ist die 15te von dort 17 beschriebenen Stufen eines bodhi-sattva. Wir haben hier\u00fcber das letzte Mal gesprochen. 01:15
\nNun, lassen Sie uns zusammenlesen: 01:21
\nDie Natur der Besonderen Einsicht (skr.: vipa\u015byan\u0101) gem\u00e4\u00df Die Stufen des Pfades eines bodhi-sattva
\n\u201eUnd was ist Besondere Einsicht (skr.: vipa\u015byan\u0101)? Die Aufmerksamkeit (skr.: manask\u0101ra) nutzend, mit der Geistige Ruhe (skr.: \u015bamatha) kultiviert wurde, nimm\u2018 die Ph\u00e4nomene, \u00fcber die kontempliert wurde, in deinen Geist vollst\u00e4ndig auf und vergegenw\u00e4rtige dir die Zeichen ihrer letztendlichen Natur. Als Besondere Einsicht (skr.: vipa\u015byan\u0101) werden die Geisteszust\u00e4nde zur Unterscheidung, umfassenden Unterscheidung, umfassenden Unterscheidung in den Lehren usw. einschlie\u00dflich der gewonnenen Geschicklichkeit sowie die Bef\u00e4higung zur unterscheidenden Weisheit genannt.\u201c 01:44
\nLassen Sie mich dazu folgendes erkl\u00e4ren: Was also ist Besondere Einsicht (skr.: vipa\u015byan\u0101)? Dazu wird hier erkl\u00e4rt:
\n\u201eDie Aufmerksamkeit (skr.: manask\u0101ra) nutzend, mit der du Geistige Ruhe (skr.: \u015bamatha) kultiviert hast, nimm\u2018 die Ph\u00e4nomene, \u00fcber die du kontempliert hast, in deinen Geist vollst\u00e4ndig auf\u2026\u201c
\nIn Die vier verwobene Anmerkungen betont Meister Ba-so besonders:
\n\u201enimm\u2018 sie auf\u2026und rufe dir ihre Zeichen in deinen Geist\u201c.
\nWir betrachten also die Zeichen eines Meditationsobjektes [ph\u00e4nomenologisch, frei von allen Konzepten und Vorstellungen], das wir mit der Kraft der Aufmerksamkeit (skr.: manask\u0101ra) kontemplieren und in Geist aufgenommen haben. Die Aufmerksamkeit (skr.:\u00a0 manask\u0101ra) wird gepr\u00e4gt durch Geistige Ruhe (skr.: \u015bamatha), die wir kultiviert haben. Der Begriff Zeichen benennt in diesem Kontext die Eigenschaften eines Meditationsobjekts. Sodann wird Unterscheidung, umfassende Unterscheidung und umfassende Unterscheidung in den Lehren einschlie\u00dflich Gewahrsein und Geschicklichkeit sowie die Bef\u00e4higung zur unterscheidenden Weisheit praktiziert. Das sind Abstufungen, wie sie in den Schriften aufgez\u00e4hlt werden. Sie alle sind Aspekte der Besonderen Einsicht (skr.: vipa\u015byan\u0101). Im Geisteszustand vipa\u015byan\u0101 sind wir in der Lage, nach diversen Kriterien zu unterscheiden und zu differenzieren, weshalb die in der obigen Liste genannten verschiedenen Arten der Unterscheidungen als Aspekte der Besonderen Einsicht (skr.: vipa\u015byan\u0101) bezeichnet werden. Das ist der Grund f\u00fcr den letzten Teil dieser Textpassage: \u201e[das wird zusammen] Besondere Einsicht genannt.\u201c 02:41
\nDemnach erhebt sich im Geist eines respektive einer Praktizierenden eine Aufmerksamkeit (skr.: manask\u0101ra), die w\u00e4hrend der Geistigen Ruhe (skr.: \u015bamatha) kultiviert wurde. Die Aufmerksamkeit (skr.: manask\u0101ra) l\u00e4sst uns \u00fcber Ph\u00e4nomene[2], die Objekte der Meditation sind, kontemplieren[3]. Und welches Resultat bewirkt Besondere Einsicht (skr.: vipa\u015byan\u0101)? Es werden \u201edie Zeichen\u201c respektive \u201eMerkmale\u201c des Meditationsobjektes erkannt. Unterscheidung und Gewahrsein, Geschicklichkeit und Bef\u00e4higung zur unterscheidenden Weisheit treten hervor. In Erl\u00e4uterungen \u00fcber die Stufen des Pfades eines bodhi-sattva[4], komponiert vom gro\u00dfen Gelehrten Sagramegha[5], werden diese weiter erkl\u00e4rt.
\nBevor wir seine Erkl\u00e4rungen betrachten, fragen wir uns: Wer war gur\u00fa Sagramegha? Wo hat er gelebt und in welcher Epoche? Taranathas Geschichte des Buddhismus in Indien erkl\u00e4rt, dass gur\u00fa Sagramegha ein gro\u00dfer buddhistischer Gelehrter w\u00e4hrend der Zeit von K\u00f6nig Dharmapala war, der etwa in der gleichen Epoche wie gur\u00fa Haribhadra (8.\u00a0Jahrhundert unserer Zeitrechnung) lebte. Er traf bodhi-sattva Maitreya einmal pers\u00f6nlich und erhielt von ihm eine Prophezeiung. Daraufhin verfasste er einen Kommentar als Erkl\u00e4rungen \u00fcber die Stufen der yogischen Handlungen, aus denen die Erkl\u00e4rungen \u00fcber die Stufen des Pfades eines bodhi-sattva der bekannteste Teil ist. 03:54
\nIn Erkl\u00e4rung \u00fcber die Stufen des Pfades eines bodhi-sattva legt gur\u00fa Sagrameghas dar, dass der Begriff Unterscheidung auf das Verstehen aller Arten von Leiden referiert, weshalb er schreibt \u2026 Achtung, dies merken wir uns! \u201eDies betrifft alle Arten der Leiden.\u201c Was will er uns damit sagen? Er erkl\u00e4rt: \u201eDas ist die noble Wahrheit \u00fcber die Leiden.\u201d Das ist es, was der Begriff Unterscheidung zum Ausdruck bringt[6]. Sodann folgt der Begriff umfassende Unterscheidung: Dieser Begriff kommuniziert die Unterscheidung der verschiedenen Arten der Leiden wie: \u201eDas ist das Leid der Geburt\u201c und \u201eDas ist das Leid des Alterns\u201c usw. Und was bedeutet umfassende Unterscheidung in den Lehren? Dieser Begriff bezieht sich darauf, dass wir den Inhalt der Schriften und der dort dargelegten Themen hinsichtlich der Leiden umfassend untersuchen und verstehen. Und was bedeutet Gewahrsein in diesem Kontext? Der Begriff erkl\u00e4rt, dass jemand eine angeborene F\u00e4higkeit zur Unterscheidung hat, also eine angeborene F\u00e4higkeit zur Differenzierung.
\nAls n\u00e4chstes finden wir den Begriff Geschicklichkeit (wortw\u00f6rtlich im Chinesischen: Helligkeit): Wenn wir es wortw\u00f6rtlich aus dem Tibetischen \u00fcbersetzen, bedeutet es Geschicklichkeit[7]. Der Begriff kommuniziert die korrekte Kultivierung von Haltung und Praxis. Bef\u00e4higung zur unterscheidenden Weisheit schlie\u00dflich bedeutet, den Geistesfaktor Weisheit (skr.: praj\u00f1a) in der Untersuchung einer Thematik nutzen zu k\u00f6nnen, insbesondere f\u00fcr Themen, deren wir uns durch das Studieren, Denken, Rezitieren und Diskutieren vergewissern. Was zeichnet diese Weisheit (skr.: praj\u00f1a) aus? Sie bef\u00e4higt uns, ein letztendliches Verst\u00e4ndnis \u00fcber ein Meditationsobjekt zu gewinnen. Dann gelangen wir zur h\u00f6chsten Weisheit (skr.: praj\u00f1a p\u0101ramit\u0101), die hier gemeint ist. Und was bedeutet Diskussion in diesem Kontext? Nichts anderes als das ausf\u00fchrliche Diskutieren, die Beleuchtung einer Thematik aus vielen Blickwinkeln. Dessen, was wir uns durch das Studieren, Kontemplieren und Rezitieren vergewissert haben, das ist die Weisheit, die eine Thematik mit dem Ziel eines tiefgr\u00fcndigen Verst\u00e4ndnisses verfolgt. Die unterscheidende Weisheit untersucht ein Thema aus vielen Perspektiven. 05:37
\nUnterschiede in der tibetischen und chinesischen \u00dcbersetzung
\nIm tibetischen Originaltext von Die Stufen des Pfades eines bodhi-sattva kommt das Wort Gewahrsein nicht vor. Als der Ehrw\u00fcrdige Fazun diese Passage ins Chinesische \u00fcbersetzt hat, zitierte er aus gur\u00fa Xuanzangs \u00dcbersetzung. Deswegen nahm er den Begriff Gewahrsein in den chinesischen Text auf. Zwar f\u00fchrt der tibetische Text von Asa\u1e47gas Die Stufen des Pfades eines bodhi-sattva dieses Wort nicht explizit auf, aber in Die Stufen der yogischen Handlungen \u2013 Kompendium der Aufz\u00e4hlungen werden sowohl in der tibetischen als auch der chinesischen Textversion alle Begriffe einzeln aufgez\u00e4hlt: Gewahrsein, Geschicklichkeit, Bef\u00e4higung durch Weisheit usw. Deswegen werden, angefangen von Unterscheidung und Gewahrsein bis hin zu Geschicklichkeit und Bef\u00e4higung zur unterscheidenden Weisheit und weitere Aspekte alle zusammen Besondere Einsicht (skr.: \u015bamatha) genannt. Beispielsweise wird in Die Stufen der yogischen Handlungen \u2013 Kompendium der Aufz\u00e4hlungen nicht nur von Unterscheidung, umfassender Unterscheidung und umfassender Unterscheidung in den Lehren gesprochen, sondern auch von Erkenntnis, korrekter Erkenntnis, geschlossener Erkenntnis, Vertrautheit, korrekte Verwirklichung, Verfeinerung, Expertise, Gewahrsein, Geschicklichkeit, Bef\u00e4higung zur unterscheidenden Weisheit usw. Wenn wir dazu kommen, werden wir sie genau untersuchen. 06:38
\nLasst Sie uns nun den Text weiterlesen. F\u00fchlen Sie sich schon ermattet? 06:47
\nDie Intentionen in Die Stufen des Pfades eines bodhi-sattva
\n\u201eDiese Aussage Asa\u1e47gas steht in Einklang mit dem zuvor Zitierten und kommentiert in derselben Hinsicht sowohl die Intentionen der erw\u00e4hnten s\u016btra als auch die Darlegungen des ehrw\u00fcrdigen bodhi-sattva Maitreya in Schmuck des Mahayana S\u016btra (Mahayana-s\u016btra-la\u1e43k\u0101ra), sodass sie die Gewissheit der vorherigen Abschnitte \u00fcber Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) best\u00e4tigt.\u201c 07:04
\nIn diesem Abschnitt wird dargelegt, dass die Worte in Die Stufen des Pfades eine bodhi-sattva konsistent sind mit den bereits zitierten s\u016btra, etwa Schmuck der Mahayana S\u016btra und anderen. Es gibt keine Widerspr\u00fcche zwischen den s\u016btra. Damit werden zugleich die Intentionen der Schriften und des ehrw\u00fcrdigen bodhi-sattva Maitreya dargelegt. Bezogen auf das, was wir zuvor studiert und unterschieden haben \u2013 die Natur der Geistigen Ruhe (skr.: \u015bamatha) und der Besonderen Einsicht (skr.: vipa\u015byan\u0101) und deren Entstehen \u2013 erlaubt uns diese Eindeutigkeit und so zu einem klaren Verst\u00e4ndnis zu gelangen. Es bedeutet, dass diese Erkl\u00e4rungen und deren Basis sowie ihre Vermittlung in der \u00dcbertragungslinie eindeutig und klar sind. 07:41
\nSchauen wir auf den letzten Teil des Satzes:
\n\u201e\u2026sodass sie die Gewissheit der vorherigen Abschnitte \u00fcber das Erkennen von Geistiger Ruhe (skr.: \u015bamatha) und Besonderer Einsicht (skr.: vipa\u015byan\u0101) best\u00e4tigt.\u201c
\nLassen Sie mich eine Frage an Sie richten: Worauf bezieht sich \u201cder vorherigen Abschnitte\u201d? Werfen Sie einen Blick in das Buch, in die vorherigen Abschnitte. Dort wird gesagt: Dies \u201ekommentiert in derselben Hinsicht sowohl die Intentionen der erw\u00e4hnten s\u016btra als auch die Darlegungen des ehrw\u00fcrdigen Maitreya in Schmuck der mah\u0101-yan\u0101 S\u016btra (Mah\u0101-yan\u0101-s\u016btra-la\u1e43k\u0101ra), sodass sie die Gewissheit \u00fcber die vorherigen Abschnitte \u00fcber das Erkennen von Geistiger Ruhe und Besonderer Einsicht best\u00e4tigt.\u201c Was will uns das sagen? Dies sind meine beiden Fragen an Sie. Und jeder von Ihnen wei\u00df, dass Sie daf\u00fcr die vorherigen Passagen dieser Schriften lesen m\u00fcssen, nicht wahr?
\nMit einem Blick ins Buch finden wir die s\u016btra und Darlegungen, die Dje Tsong-kha-pa hier zitiert. Welche sind es? Es sind das S\u016btra zur Entschl\u00fcsselung der Intentionen, das Juwelenhaufen s\u016btra und Schmuck der mah\u0101-yan\u0101 s\u016btra und \u2014 was noch? Genau: Die Stufen der yogischen Handlungen \u2014 Die Stufen des Pfades eines bodhi-sattva. Also, ohne Die Stufen des Pfades eines bodhi-sattva einzubeziehen, verweist der Ausdruck \u201evorherige Passagen\u201c auf das S\u016btra zur Entschl\u00fcsselung der Intentionen, das Juwelenhaufen s\u016btra und Schmuck der mah\u0101-yan\u0101 s\u016btra. Und der Term: \u201eEs kommentiert [\u2026] beide\u201c, besagt, dass sowohl die Intentionen der Schriften als auch die von Maitreya erkl\u00e4rt werden. Deswegen hei\u00dft es, dass dies beides kommentiert. 08:51
\nUnd welche Darlegung kommentiert beides, die Intentionen der s\u016btra und damit die von bodhi-sattva Maitreya? Welche Darlegung tut dies? Es ist: Die Stufen des Pfades eines bodhi-sattva. Diese Passage aus Die Stufen des Pfades eines bodhi-sattva erkl\u00e4rt sowohl die Intentionen der erw\u00e4hnten s\u016btra als auch die von bodhi-sattva Maitreya. Bezogen auf die Art und Weise wie Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) in S\u016btra zur Entschl\u00fcsselung der Intentionen, Juwelenhaufen s\u016btra und Schmuck der mah\u0101-yan\u0101 s\u016btra erkl\u00e4rt werden, erlaubt uns diese Passage ein klares Verst\u00e4ndnis zu erreichen. Ist Ihnen das nun klar geworden? 09:28
\nAlso lassen Sie uns weiterlesen: 09:38
\nDie Natur der Geistigen Ruhe und Besonderen Einsicht wie es in Die mittleren Stufen der Meditationen erkl\u00e4rt wird
\n\u201eIn Die mittleren Stufen der Meditation (Bh\u0101van\u0101-krama, Teil 2) erkl\u00e4rt Kamala\u015bila dementsprechend:
\n\u201aNachdem die Ablenkungen durch \u00e4u\u00dfere Objekte bezwungen wurde, ruht Geist im Zustand von Freude und Geschmeidigkeit aufgrund der nat\u00fcrlichen und kontinuierlichen Auseinandersetzung mit dem inneren Meditationsobjekt. Das wird meditative Geistige Ruhe (skr.: \u015bamatha) genannt. W\u00e4hrend man in der Geistigen Ruhe verweilt, entspricht die meditative Analyse des Meditationsobjekts dem Geisteszustand der Besonderen Einsicht (skr.: vipa\u015byan\u0101).\u201c 10:03
\nIn Die vier verwobenen Anmerkungen erkl\u00e4rt Meister Ba-so hier\u00fcber \u2013 auch das wird in Die mittleren Stufen der Meditationen erw\u00e4hnt \u2013 dass durch das Ausrichten von Geist auf ein inneres Meditationsobjekt dieser hinsichtlich \u00e4u\u00dferer Dinge vollst\u00e4ndig zur Ruhe kommt. Die Ablenkungen durch \u00e4u\u00dfere Objekte lassen Schritt f\u00fcr Schritt nach und verschwinden schlie\u00dflich g\u00e4nzlich. Lassen Sie mich diesen Aspekt betonen, weil er bedeutsam ist: Durch das Ausrichten von Geist \u2013 in der Meditation \u2013 auf ein inneres Meditationsobjekt wird dieser zur Ruhe gebracht und findet Ruhe von allen \u00e4u\u00dferen Ablenkungen.
\nNach der Beruhigung der Ablenkungen durch \u00e4u\u00dfere Objekte, was tut man dann? Es ist jedenfalls nicht der Zeitpunkt, um einfach dem Wohlgefallen an der meditativen Konzentration zu fr\u00f6nen, oder in anderen Worten, einfach Spa\u00df an der Konzentration zu haben. Das ist nicht das, was wir tun sollten. Nach der Z\u00e4hmung der inneren Unruhe und den damit verbundenen Ablenkungen durch externe Objekte sollten wir uns \u201enat\u00fcrlich und kontinuierlich mit dem inneren Meditationsobjekt besch\u00e4ftigen\u201c \u2013 es analysieren. Kontinuierlich meint das fortgesetzte Aufrechterhalten dieses Zustandes. Nat\u00fcrliche Besch\u00e4ftigung besagt, dass diese Besch\u00e4ftigung m\u00fchelos stattfindet.
\nWomit besch\u00e4ftigen wir uns w\u00e4hrenddessen? Mit dem inneren Meditationsobjekt. Also, nachdem wir die geistigen Ablenkungen durch \u00e4u\u00dfere Objekte ausgeschaltet haben, sind wir in der Lage, uns kontinuierlich und nat\u00fcrlich mit dem inneren Meditationsobjekt zu besch\u00e4ftigen, uns mit ihm tiefgr\u00fcndig analytisch auseinanderzusetzen. Gehen wir dann einen Schritt weiter, \u201eruht Geist im Zustand von Freude und Geschmeidigkeit aufgrund der nat\u00fcrlichen und kontinuierlichen Auseinandersetzung mit dem inneren Meditationsobjekt\u201c. Dann haben wir Geistige Ruhe (skr.: \u015bamatha) erreicht. Also das ist gemeint: Das Ruhen von Geist im Zustand von Freude und Geschmeidigkeit \u2013 ein Ruhen in diesem Geisteszustand. 11:29
\nWie beschreibt Meister Ba-So in Die vier verwobenen Anmerkungen diese Freude? Er bezeichnet sie als ein Entz\u00fccken, ein Wohlgefallen des Geistes \u2013 sehr erfreut zu sein mit frohem Herzen. Und was bezeichnet der Begriff Geschmeidigkeit? Damit ist die physische Beweglichkeit gemeint. Dies [\u201eLeichtigkeit und Ungezwungenheit\u201c im Chinesischen] unterscheidet sich von den gew\u00f6hnlichen Zust\u00e4nden, in denen wir nicht fokussiert-konzentriert sind, etwa im Zustand der Tr\u00e4gheit und Schwerf\u00e4lligkeit, wenn wir Beschwerden oder Krankheiten und Erm\u00fcdung usw. erleben. Dann sind die inneren k\u00f6rperlichen Elemente nicht in Harmonie und wir f\u00fchlen uns schwer und unwohl. Aber wenn wir meditative Konzentration erreicht haben, wird der K\u00f6rper ein erstaunliches Gef\u00fchl von \u2013 wie bereits angemerkt \u2013 Leichtigkeit und Beweglichkeit versp\u00fcren. Wie leicht? Leichter als eine Feder \u2013 sehr, sehr leicht und sehr angenehm und sch\u00f6n. Es ist eine k\u00f6rperliche Erfahrung, ein angenehmes Gef\u00fchl, das sich nicht schwer anf\u00fchlt: \u201e\u2026ruht Geist im Zustand von Freude und Geschmeidigkeit\u201c. Merke! Das Ruhen in einer solchen geistigen Verfassung \u2013 das ist die Freude erzeugende Geistige Ruhe (skr.: \u015bamatha). 12:30
\nNun, nach diesen Erl\u00e4uterungen fragen wir: Was ist Besondere Einsicht (skr.: vipa\u015byan\u0101)? Wenn wir im Geisteszustand der geistigen Freude und k\u00f6rperlichen Beweglichkeit verweilen, was sollen wir tun? Wie zuvor frage ich: Sollten wir uns lediglich daran vergn\u00fcgen? Vergessen Sie aber nicht: Alter und Tod sind am Horizont stets in Sicht. Deswegen sollten wir versuchen herauszufinden, was der Begriff Besondere Einsicht (skr.: vipa\u015byan\u0101) genau bedeutet. Denn wir m\u00fcssen sie kultivieren, um eine Befreiung von Tod und Re-Inkarnation zu erreichen, sodass wir die Wurzeln des Nichtwissens (skr.: avidy\u0101) ein f\u00fcr alle Male mit dem Schwert der unterscheidenden Weisheit ausmerzen. Also, was genau ist Besondere Einsicht (skr.: vipa\u015byan\u0101)? Es ist: \u201ew\u00e4hrend wir in Geistiger Ruhe verweilen\u201c \u2013 erinnern Sie sich an den Satz \u2013 \u201eentspricht die Analyse des inneren Meditationsobjekts der Besonderen Einsicht (skr.: vipa\u015byan\u0101).\u201c W\u00e4hrend wir also im Zustand Geistiger Ruhe (skr.: \u015bamatha) verweilen, betrachten wir nur dieses innere Meditationsobjekt und nutzen die unterscheidende Weisheit zur Analyse. Die unterscheidende Weisheit erm\u00f6glicht die Besondere Einsicht (skr.: vipa\u015byan\u0101). So werden Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) von Kamala\u015bila in Die mittleren Stufen der Meditation (Bh\u0101van\u0101-krama) dargelegt. 13:30
\nLassen Sie uns jetzt einen Moment innehalten und \u00fcber unser Verst\u00e4ndnis von meditativer Konzentration kontemplieren. Nachdem wir im Geisteszustand zur Ruhe gelangt sind und Freude und Geschmeidigkeit erleben, sind wir in der Lage, uns m\u00fchelos mit einem inneren Meditationsobjekt auseinanderzusetzen und es fokussiert, ausgerichtet zu analysieren. In diesem Zustand ist Geist zahm und kontrollierbar. Nach der Z\u00e4hmung von Geist, was sollen wir dann mit ihm anstellen? Wir nutzen ihn f\u00fcr die verschiedenen Arten der Unterscheidung, beispielsweise auf der Suche nach der Ursache von Tod und Reinkarnation, zur Identifizierung unseres angeborenen Greifens nach einem Selbst (skr.: \u00e1tm\u0101n), um jene Weisheit (skr.: praj\u00f1a) einzu\u00fcben, die uns aus dem Daseinskreislauf befreien wird; das ist der Grund, warum Buddha in unsere Welt kam! 14:12
\nWir m\u00fcssen an dieser Stelle verstehen, dass die Kultivierung von Konzentration der Kultivierung der Weisheit dient. Deshalb sind die drei \u00dcbungen \u2013 Disziplin, Konzentration und Weisheit \u2013eng miteinander verbundene Schritte auf einem gemeinsamen Pfad. Da wir nun diesen Teil des Textes studiert haben hoffe ich, dass Sie alle mit Vorfreude auf unsere weiteren Studien zur Besonderen Einsicht (skr.: vipa\u015byan\u0101) blicken. Soweit unsere heutige Sitzung. 14:36
\nIch danke Ihnen allen ganz herzlich! 14:37
\n[1] Manche Teile dieses Satzes wurden neu arrangiert, um ungef\u00e4hr der Reihenfolge zu entsprechen, in denen sie in den Unterweisungen erkl\u00e4rt werden, ohne die umfassende Bedeutung zu ver\u00e4ndern. Das Wort \u201enehmen\u201c steht nicht explizit im tibetischen Text, wurde aber aus Koh\u00e4renzgr\u00fcnden hinzugef\u00fcgt. Diese Unterweisungsreihe erkl\u00e4rt den Text oft entsprechend der Reihenfolge der chinesischen \u00dcbersetzung. Im aktuellen Kontext hat die chinesische \u00dcbersetzung des Satzes eine sehr \u00e4hnliche Struktur zu der im Tibetischen.
\n[2] Das tibetische Wort f\u00fcr \u201cPh\u00e4nomen\u201d (\u0f46\u0f7c\u0f66; chos) ist das gleiche Wort wie das Wort \u201cThema(-en)\u201c in den vorherigen Unterweisungen. Dieses tibetische Wort entspricht unmittelbar dem Wort \u201cdharma\u201d, dass Bedeutungen wie \u201cUnterweisung\u201d, \u201ePh\u00e4nomen\u201c, \u201eDoktrin\u201c und \u201eGesetz\u201c hat. (Beachte auch die Anmerkung 2 in Unterweisung 6, bez\u00fcglich der Instanz wo das tibetische Wort mit der Bedeutung \u201eFakten\u201c in der Gro\u00dfen Darlegung auftaucht.)
\n[3] Der tibetische Begriff f\u00fcr kontemplieren \u0f56\u0f66\u0f58\u0f66; bsams is bedeutet so viel wie \u201cein Objekt in den Geist aufnehmen\u201d. Es ist nicht die Konnotation beobachten, wahrnehmen, sondern \u00fcber etwas nachdenken, reflektieren
\n[4] Der tibetische Titel dieser Darlegung lautet “\u0f62\u0fa3\u0f63\u0f0b\u0f60\u0f56\u0fb1\u0f7c\u0f62\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f0b\u0f63\u0f66\u0f0b\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f60\u0f72\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0f64\u0f7a\u0f51\u0f0b\u0f54” (Rnal ‘byor spyod pa’i sa las byang chub sems dpa’i sa’i rnam par bshad pa).
\n[5] Guru S\u0101garamegha’s Name im Sanskrit bedeutet wortw\u00f6rtlich “Ozean-Wolke”. Sein tibetischer Name “Gya-tso Drin” (\u0f62\u0f92\u0fb1\u0f0b\u0f58\u0f5a\u0f7c\u0f0b\u0f66\u0fa4\u0fb2\u0f72\u0f53; rgya mtsho spyrin) und sein chinesischer Name “Haiyun” (\u6d77\u96f2; hai[3] yun[2]) sind direkte \u00dcbersetzungen dieser Bedeutung.
\n[6] Zur \u201cUnterscheidung\u201d hier, die tibetischen und chinesischen W\u00f6rter (Tib: \u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54; ‘byed pa, or \u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54; rnam par ‘byed pa, Ch: \u7c21\u64c7; jian3 ze2) haben eine starke Konnotation von \u201cDifferenzierung\u201d, so wie das Wort in der englischen \u00dcbersetzung auch vorkommt – \u201edifferentiation\u201c. Beide Worte im Tibetischen wie Chinesischen k\u00f6nnen auch \u201cerkennend\u201c, \u201cunterscheidend\u201d und \u00e4hnliches meinen. Hier wird das Wort \u201eUnterscheidung\u201c genutzt angesichts dessen, wie die verwandten Begriffe in dieser Unterweisung hier erkl\u00e4rt werden. Das gleiche tibetische Wort kam in den Passagen der 12. Unterweisung vor. Die W\u00f6rter \u201eUnterscheidung\u201c und \u201eumfassende Unterscheidung\u201c korrespondieren auch zu demselben tibetischen Wort.
\n[7] Das tibetische Wort f\u00fcr \u201eGeschicklichkeit\u201d (\u0f58\u0f41\u0f66\u0f0b\u0f54\u0f0b; mkhas pa) kann eine hohe Fertigkeit oder F\u00e4higkeit bezeichnen, als auch die Leute, die diese hohe Fertigkeit oder Wissen haben. Das entsprechende chinesische Zeichen (\u660e; ming2) kann \u201ehell\u201d oder \u201eHelligkeit\u201d, oder \u201eWissen\u201c, \u201eGeschicklichkeit\u201c, \u201eVerstehen\u201c und \u201eMeisterung\u201c bezeichnen, \u00e4hnlich wie das deutsche Wort \u201ehell\u201c auch \u201eclever\u201c hei\u00dfen kann. 00:00
\nBonjour \u00e0 tous. Je suis heureuse de vous retrouver pour \u00e9tudier ensemble le Grand Trait\u00e9. Avez-vous pass\u00e9 une bonne semaine\u00a0? Avez-vous d\u00e9velopp\u00e9 de nombreuses pens\u00e9es vertueuses\u00a0? La derni\u00e8re fois, nous avons \u00e9tudi\u00e9 un passage des Niveaux de Bodhisattva expliquant la nature de la s\u00e9r\u00e9nit\u00e9. Aujourd\u2019hui, nous allons continuer. \u00cates-vous pr\u00eats\u00a0? Alors, veuillez ouvrir votre Grand Trait\u00e9 \u00e0 la page 339. Allons au passage \u00ab\u00a0Qu\u2019est-ce que la perspicacit\u00e9\u00a0?\u00a0\u00bb \u00e0 la 6e ligne avant la fin. Ce passage est une citation de quel trait\u00e9\u00a0? Regardons plus haut, \u00e0 la 8e ligne en partant \u00a0de la fin. Est-ce que vous voyez les Niveaux de Bodhisattva\u00a0? Oui, ce sont bien les Niveaux de Bodhisattva. C\u2019est le 15e des 17 niveaux expliqu\u00e9s dans la partie \u00ab\u00a0niveaux de base\u00a0\u00bb des Niveaux d\u2019actes yogiques. Nous l\u2019avons \u00e9tudi\u00e9 la derni\u00e8re fois. 01:15
\nBien, poursuivons notre lecture. Regardez votre livre : 01:21
\nNature de la perspicacit\u00e9 selon les Niveaux de Bodhisattva
\nQu\u2019est-ce que la perspicacit\u00e9\u00a0? Avec la m\u00eame attention selon laquelle vous avez cultiv\u00e9 la s\u00e9r\u00e9nit\u00e9, consid\u00e9rez\u00a0 ces m\u00eames ph\u00e9nom\u00e8nes que vous avez contempl\u00e9s et rappelez-vous de leurs signes. Avec cela, tout ce qui va du discernement simple, au discernement entier, au discernement entier des enseignements, jusqu\u2019\u00e0 l\u2019\u00e9veil, la clart\u00e9 et l\u2019engagement par la sagesse, est appel\u00e9 perspicacit\u00e9. 01:42
\nExpliquons un instant ce qu\u2019est la perspicacit\u00e9. Il est dit\u00a0: \u00ab\u00a0Avec la m\u00eame attention selon laquelle vous avez cultiv\u00e9 la s\u00e9r\u00e9nit\u00e9, consid\u00e9rez ces m\u00eames ph\u00e9nom\u00e8nes que vous avez contempl\u00e9stels quels.\u00bb Dans les Quatre Annotations Entrelac\u00e9es, ma\u00eetre Ba-So ajoute \u00ab\u00a0tels quels.\u00a0\u00bb \u00ab\u00a0Et rappelez-vous de leurs signes.\u00a0\u00bb Par rapport \u00e0 l\u2019objet que nous avons contempl\u00e9 tel quel avec toute notre attention et en cultivant la s\u00e9r\u00e9nit\u00e9, nous devons concentrer notre esprit sur les signes de ces objets. Ensuite, nous devons \u00ab\u00a0discerner, discerner enti\u00e8rement\u00a0\u00bb et m\u00eame \u00ab\u00a0discerner enti\u00e8rement les enseignements\u00a0\u00bb et ainsi de suite jusqu\u2019\u00e0 \u00ab\u00a0l\u2019\u00e9veil, la clart\u00e9 et l\u2019engagement par la sagesse\u00a0\u00bb mentionn\u00e9s dans le sutra. C\u2019est cela la perspicacit\u00e9. Ce que fait la perspicacit\u00e9, c\u2019est de discerner simplement. Tout ce qui nous venons d\u2019\u00e9num\u00e9rer consiste en la perspicacit\u00e9. C\u2019est pourquoi le passage conclut \u00ab \u2026 est appel\u00e9 perspicacit\u00e9. \u00bb 02:41
\nDans l\u2019esprit de celui qui pratique la m\u00e9ditation, surgit une attention de cultiver la s\u00e9r\u00e9nit\u00e9. Cette attention contemple le ph\u00e9nom\u00e8ne qui est l\u2019objet de la m\u00e9ditation. Alors que fait la perspicacit\u00e9\u00a0? Elle pr\u00eate attention aux signes de ces ph\u00e9nom\u00e8nes puis entre en discernement jusqu\u2019\u00e0 atteindre l\u2019\u00e9veil, la clart\u00e9 et l\u2019engagement par la sagesse. Dans l\u2019Explication des Niveaux de Bodhisattva de Ma\u00eetre Sagaramegha figurent des explications \u00e0 ce sujet. Qui est Ma\u00eetre Sagaramegha\u00a0? D\u2019o\u00f9 est-il originaire\u00a0? A quelle \u00e9poque a-t-il v\u00e9cu\u00a0? D\u2019apr\u00e8s les archives de l\u2019Histoire du bouddhisme en Inde de Taranatha, Ma\u00eetre Sagaramegha \u00e9tait un patriarche de l\u2019\u00e9poque du roi Dharma de la dynastie Pala, \u00e0 peu pr\u00e8s \u00e0 la m\u00eame \u00e9poque que Ma\u00eetre Haribhadra. Il a rencontr\u00e9 personnellement le Bodhisattva Maitreya de qui il a re\u00e7u une proph\u00e9tie. Ensuite, il a r\u00e9dig\u00e9 l\u2019Explication des Niveaux d\u2019actes yogiques dont la partie Explication des Niveaux de Bodhisattva est la plus connue. 03:53
\nAlors, l\u2019Explication des Niveaux de Bodhisattva de Ma\u00eetre Sagaramegha dit que \u00ab\u00a0le discernement simple\u00a0\u00bb d\u00e9signe l\u2019appr\u00e9hension de tous les types de souffrance et… Soyez attentifs\u00a0! Ce sont tous les types de souffrance. Que dit-il\u00a0? Il dit\u00a0: \u00ab\u00a0c\u2019est la noble v\u00e9rit\u00e9 de la souffrance\u00a0\u00bb, voil\u00e0 la signification du discernement simple. Ensuite, \u00ab\u00a0le discernement entier\u00a0\u00bb signifie l\u2019appr\u00e9hension des aspects distincts tels que \u00ab\u00a0la souffrance de la naissance, la souffrance de la vieillesse\u00a0\u00bb, etc. Quant au \u00ab\u00a0discernement entier des enseignements\u00a0\u00bb, il d\u00e9signe le discernement et l\u2019analyse des contenus des enseignements expliquant ces sujets. Ensuite, qu\u2019en est-il de \u00ab\u00a0l\u2019\u00e9veil\u00a0\u00bb\u00a0? L\u2019\u00e9veil d\u00e9signe la capacit\u00e9 inn\u00e9e \u00e0 faire un bon choix ou la capacit\u00e9 inn\u00e9e \u00e0 bien distinguer, les deux sont identiques. Ensuite, la \u00ab\u00a0clart\u00e9\u00a0\u00bb: traduit litt\u00e9ralement du tib\u00e9tain, signifie habilet\u00e9. Ici, cela d\u00e9signe le fait de pratiquer correctement. \u00ab\u00a0Engagement par la sagesse\u00a0\u00bb signifie utiliser la sagesse pour aborder un sujet. Notamment, quant aux sujets que nous cherchons \u00e0 cerner par l\u2019\u00e9tude, la pens\u00e9e, la r\u00e9citation et le discours, que devons-nous faire ? Il faut encore aller plus loin dans la compr\u00e9hension de cette sorte de sagesse. Que signifie \u00ab discours \u00bb ici ? En r\u00e9alit\u00e9 cela signifie simplement discuter en profondeur et sous des angles divers d\u2019un sujet. C\u2019est aller plus loin que le seul discernement par l\u2019\u00e9tude, la r\u00e9flexion et la r\u00e9citation et en saisir une sagesse plus profonde. Par ailleurs, le sujet doit aussi \u00eatre abord\u00e9 sous de multiple angles. 05:37
\nDiff\u00e9rence entre les traductions chinoise et tib\u00e9taine
\nDans la version originale tib\u00e9taine de ce passage des Niveaux de Bodhisattva, ne figure pas le mot \u00ab\u00a0\u00e9veil\u00a0\u00bb, mais lorsque le V\u00e9n\u00e9rable Fazun a traduit ce passage des Niveaux de Bodhisattva, il s\u2019est directement r\u00e9f\u00e9r\u00e9 \u00e0 la traduction de Ma\u00eetre Xuanzang, c\u2019est pourquoi le terme \u00ab\u00a0\u00e9veil\u00a0\u00bb y appara\u00eet. M\u00eame si la version tib\u00e9taine de ce passage des Niveaux de Bodhisattva ne mentionne pas \u00ab\u00a0l\u2019\u00e9veil\u00a0\u00bb, en revanche dans les Niveaux d\u2019actes yogiques – par exemple dans la partie \u00ab\u00a0Compendium des \u00e9num\u00e9rations\u00a0\u00bb –\u00a0 que ce soit en tib\u00e9tain ou en chinois, \u00ab\u00a0l\u2019\u00e9veil, la clart\u00e9, l\u2019engagement par la sagesse\u00a0\u00bb sont tous mentionn\u00e9s. Ainsi, du \u00ab\u00a0discernement simple\u00a0\u00bb jusqu\u2019\u00e0 \u00ab\u00a0l\u2019\u00e9veil, la clart\u00e9, l\u2019engagement par la sagesse\u00a0\u00bb, de nombreux aspects de la perspicacit\u00e9 y sont mentionn\u00e9s. Par exemple, le \u00ab\u00a0Compendium des \u00e9num\u00e9rations\u00a0\u00bb des Niveaux d\u2019actes yogiques mentionne : le discernement simple, le discernement entier et le discernement entier des enseignements ; la compr\u00e9hension, la compr\u00e9hension propre, la compr\u00e9hension rapproch\u00e9e, la familiarit\u00e9, la ma\u00eetrise, ainsi que le raffinement, l\u2019expertise, l\u2019\u00e9veil, la clart\u00e9, l\u2019engagement par la sagesse, etc. A l\u2019occasion, nous pouvons y jeter un \u0153il. 06:38
\nPoursuivons notre lecture du texte. \u00c7a va ? Vous n\u2019\u00eates pas trop fatigu\u00e9s ? 06:46
\nCompr\u00e9hension des enseignements des sutras et du Maitreya \u00e0 travers les Niveaux de Bodhisattva
\nCeci est coh\u00e9rent avec ce qui a \u00e9t\u00e9 dit auparavant. Ce passage est consistant avec les deux interpr\u00e9tations pr\u00e9c\u00e9dentes sur la signification des sutras et du Maitreya. Il confirme ainsi avec certitude les explications donn\u00e9es dans les passages pr\u00e9c\u00e9dents sur la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9. 07:04
\nExpliquons\u00a0: cela signifie que l\u2019approche d\u00e9crite dans les Niveaux de Bodhisattva est coh\u00e9rente avec les \u00e9critures cit\u00e9es auparavant, telles que l\u2019Ornement des Sutras Mahayana. Elle explique simultan\u00e9ment la signification des sutras et du Maitreya. Quant \u00e0 tout ce que nous avons \u00e9tudi\u00e9 auparavant concernant la nature de la s\u00e9r\u00e9nit\u00e9 et de la perspicacit\u00e9 et comment elles apparaissent, elle nous permet d\u2019avoir une compr\u00e9hension solide et pr\u00e9cise. Ainsi, tout est tr\u00e8s clairement dit. Tant cette approche que ce sur quoi elle est fond\u00e9e et comment elle a \u00e9t\u00e9 transmise, tout devient limpide. 07:41
\n\u00ab\u00a0Il confirme ainsi avec certitude les explications donn\u00e9es dans les passages pr\u00e9c\u00e9dents sur la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9.\u00a0\u00bb Laissez-moi vous poser une question\u00a0: A quoi font r\u00e9f\u00e9rence \u00ab\u00a0les passages pr\u00e9c\u00e9dents\u00a0\u00bb\u00a0? Vous pouvez consulter les pages pr\u00e9c\u00e9dentes de votre livre. Il est dit\u00a0: \u00ab\u00a0Ce passage est consistant avec les deux interpr\u00e9tations pr\u00e9c\u00e9dentes sur la signification des sutras et du Maitreya.\u00a0\u00bb Que signifie alors \u00ab\u00a0les deux interpr\u00e9tations sur la signification des sutras\u00a0\u00bb et du \u00ab\u00a0Maitreya\u00a0\u00bb\u00a0? Voil\u00e0 donc deux questions. Vous savez tous qu\u2019il nous faut consulter les passages pr\u00e9c\u00e9dents des Ecritures, n\u2019est-ce pas\u00a0? En regardant les passages pr\u00e9c\u00e9dents, nous retrouvons\u00a0 les sutras et trait\u00e9s cit\u00e9s par Ma\u00eetre Tsong-kha-pa. Quels sont-ils\u00a0? Par exemple, le sutra R\u00e9v\u00e9lation de l\u2019Intention, le Sutra des Joyaux ainsi que l\u2019Ornement des Sutras Mahayana. Qu\u2019y a-t-il d\u2019autre\u00a0? Les Niveaux de Bodhisattva des Niveaux d\u2019actes yogiques. Donc, outre les Niveaux de Bodhisattva, ces \u00ab\u00a0passages pr\u00e9c\u00e9dents\u00a0\u00bb font r\u00e9f\u00e9rence au sutra R\u00e9v\u00e9lation de l\u2019Intention, au Sutra des Joyaux et \u00e0 l\u2019Ornement des Sutras Mahayana. \u00ab Les deux interpr\u00e9tations \u00bb d\u00e9signe le fait qu\u2019il explique \u00e0 la fois la signification des Ecritures et celle de Maitreya. C\u2019est pourquoi il \u00e9voque deux interpr\u00e9tations. 08:51
\nQuel trait\u00e9 donne ces deux interpr\u00e9tations de la signification des sutras et de Maitreya\u00a0? De quel trait\u00e9 s\u2019agit-il\u00a0? Ce sont les Niveaux de Bodhisattva, n\u2019est-ce pas\u00a0? A travers ce passage des Niveaux de Bodhisattva expliquant \u00e0 la fois la signification des sutras et la signification de Maitreya, nous parvenons \u00e0 une compr\u00e9hension solide et pr\u00e9cise de la s\u00e9r\u00e9nit\u00e9 et de la perspicacit\u00e9 telles qu\u2019expliqu\u00e9es dans le sutra R\u00e9v\u00e9lation de l\u2019Intention, le Sutra des Joyaux et l\u2019Ornement des Sutras Mahayana. Est-ce un peu plus clair maintenant ? 09:27
\nAlors, poursuivons notre lecture du texte : 09:38
\nNature de la s\u00e9r\u00e9nit\u00e9 et de la perspicacit\u00e9 selon les Stades interm\u00e9diaires de la m\u00e9ditation
\nLes Stades interm\u00e9diaires de la m\u00e9ditation disent aussi : \u00ab\u00a0Une fois que les distractions ext\u00e9rieures ont cess\u00e9, on se concentre continuellement et sans effort sur l\u2019objet int\u00e9rieur de la m\u00e9ditation, tout en demeurant dans un esprit de joie et de l\u00e9g\u00e8ret\u00e9. Cela s\u2019appelle la s\u00e9r\u00e9nit\u00e9. Tant que vous demeurez dans la s\u00e9r\u00e9nit\u00e9, toute analyse de cet objet particulier est appel\u00e9e perspicacit\u00e9.\u00a0\u00bb 10:03
\nDans les Quatre Annotations Entrelac\u00e9es, Ma\u00eetre Ba-So explique, comme il est mentionn\u00e9 dans les Stades interm\u00e9diaires de la m\u00e9ditation, qu\u2019\u00e0 travers la pratique sur un objet de m\u00e9ditation, l\u2019esprit cesse d\u2019\u00eatre distrait par le monde ext\u00e9rieur. R\u00e9p\u00e9tons-le une fois\u00a0: \u00e0 travers la pratique sur un objet de m\u00e9ditation, c\u2019est-\u00e0-dire que lorsque l\u2019esprit se concentre sur un objet, il s\u2019apaise et cesse d\u2019\u00eatre distrait par les objets ext\u00e9rieurs. Une fois que ces distractions mentales cessent, que fait-on\u00a0? Il ne s\u2019agit pas simplement de se satisfaire de la joie qui \u00e9mane de cette m\u00e9ditation, ou de se d\u00e9lecter de la joie de cette concentration. Ce n\u2019est pas \u00e7a que nous devons faire. Apr\u00e8s avoir d\u00e9laiss\u00e9 les distractions mentales des objets ext\u00e9rieurs, nous devons \u00ab\u00a0se concentrer continuellement et sans effort sur l\u2019objet int\u00e9rieur de la m\u00e9ditation.\u00a0\u00bb Ici, \u00ab\u00a0continuellement\u00a0\u00bb signifie la continuit\u00e9 de cet \u00e9tat. \u00ab\u00a0Sans effort\u00a0\u00bb indique qu\u2019il s\u2019agit d\u2019un engagement sans effort et naturel. En quoi consiste-t-il\u00a0? C\u2019est l\u2019objet int\u00e9rieur de m\u00e9ditation. Ainsi, une fois que cessent les distractions mentales, nous sommes capables de continuer naturellement d\u2019engager un objet int\u00e9rieur de m\u00e9ditation. Si nous allons plus loin, \u00ab\u00a0tout en demeurant dans un esprit de joie et de l\u00e9g\u00e8ret\u00e9.\u00a0\u00bb Cela constitue la \u00ab\u00a0s\u00e9r\u00e9nit\u00e9\u00a0\u00bb, l\u2019esprit demeurant dans un \u00e9tat de joie pl\u00e9ni\u00e8re et de l\u00e9g\u00e8ret\u00e9. 11:28
\nDans les Quatre Annotations Entrelac\u00e9es, comment Ma\u00eetre Ba-So explique-t-il cette \u00ab\u00a0joie\u00a0\u00bb ? La joie se r\u00e9f\u00e8re \u00e0 la joie de l\u2019esprit et \u00e0 un c\u0153ur particuli\u00e8rement joyeux. A quoi la \u00ab\u00a0l\u00e9g\u00e8ret\u00e9\u00a0\u00bb se r\u00e9f\u00e8re-t-elle principalement ? Il s\u2019agit de la l\u00e9g\u00e8ret\u00e9 du corps. Mais, cette l\u00e9g\u00e8ret\u00e9 du corps diff\u00e8re de l\u2019\u00e9tat habituel que nous connaissons quand nous ne pratiquons pas la m\u00e9ditation et qui est plus lourd, plus inconfortable, ou quand on est malade, fatigu\u00e9, etc. Ce sont ces d\u00e9r\u00e8glements corporels qui font que l\u2019on se sente toujours mal \u00e0 l\u2019aise. N\u00e9anmoins, d\u00e8s qu\u2019on atteint la concentration m\u00e9ditative, ce corps pr\u00e9sentera une incroyable \u2013 comme dit pr\u00e9c\u00e9demment – \u00ab l\u00e9g\u00e8ret\u00e9 \u00bb. Jusqu\u2019\u00e0 quel degr\u00e9 ? L\u00e9ger comme une plume, tr\u00e8s\u00a0 tr\u00e8s l\u00e9ger, vraiment confortable. Ainsi, elle se r\u00e9f\u00e8re \u00e0 un corps qui nous procure une sensation de plaisir, qui n\u2019est pas si lourd. C\u2019est pourquoi nous demeurons dans un esprit de joie et de l\u00e9g\u00e8ret\u00e9. Soyez attentifs ! Demeurer dans un esprit de joie et de l\u00e9g\u00e8ret\u00e9, c\u2019est justement \u00e7a la s\u00e9r\u00e9nit\u00e9. 12:30
\nAlors, qu\u2019est-ce que la \u00ab\u00a0perspicacit\u00e9\u00a0\u00bb\u00a0? Quand nous demeurons dans cet esprit de joie et de l\u00e9g\u00e8ret\u00e9, que devons-nous faire\u00a0? Comme je l\u2019ai dit pr\u00e9c\u00e9demment, nous devrions simplement appr\u00e9cier cet \u00e9tat. N\u2019oubliez pas que la vieillesse et la mort nous pourchassent\u00a0! Par cons\u00e9quent, nous devrions \u00e9tudier ce qu\u2019est la perspicacit\u00e9 car ce n\u2019est qu\u2019en pratiquant la perspicacit\u00e9 que nous pouvons nous lib\u00e9rer du cycle de la vie et de la mort et faire dispara\u00eetre\u00a0 la cause de notre ignorance avec l\u2019\u00e9p\u00e9e de la sagesse. Alors, en fin de compte, qu\u2019est-ce que la perspicacit\u00e9\u00a0? C\u2019est\u00a0: \u00ab\u00a0tant que vous demeurez dans la s\u00e9r\u00e9nit\u00e9\u00a0\u00bb \u2013 vous en souvenez-vous\u00a0? \u2013 \u00ab\u00a0toute analyse de cet objet particulier est appel\u00e9e perspicacit\u00e9.\u00a0\u00bb\u00a0Quand on demeure dans la s\u00e9r\u00e9nit\u00e9, on prend en compte seulement cet objet, on recourt au discernement de sagesse pour l\u2019analyser. Cette sorte de sagesse, c\u2019est la perspicacit\u00e9. Voil\u00e0 comment les Stades interm\u00e9diaires de la m\u00e9ditation expliquent ici la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9. 13:30
\nA ce stade, nous pouvons r\u00e9fl\u00e9chir un moment sur notre compr\u00e9hension de la concentration m\u00e9ditative. Une fois que nous demeurons dans cet esprit de joie et de l\u00e9g\u00e8ret\u00e9, nous parvenons \u00e0 nous concentrer sans effort sur l\u2019objet de la m\u00e9ditation et nous demeurons dans cet \u00e9tat de concentration sur l\u2019objet. C\u2019est comme si cet esprit devenait facile \u00e0 apprivoiser. Une fois que notre esprit est ainsi apprivois\u00e9, que devons-nous en faire? Il nous faut l\u2019utiliser pour discerner et chercher la cause de la mort et de la renaissance et ensuite identifier l\u2019attachement inn\u00e9 \u00e0 soi et s\u2019entra\u00eener \u00e0 cultiver la sagesse qui lib\u00e8re de ce cycle de la vie et de la mort, car c\u2019est la raison pour laquelle Bouddha est venu dans ce monde. 14:11
\nC\u2019est pourquoi nous devons comprendre que la pratique de la concentration m\u00e9ditative sert \u00e0 cultiver la sagesse, n\u2019est-ce pas ? Ainsi, les trois disciplines que sont l\u2019\u00e9thique, la concentration et la sagesse, sont \u00e9troitement li\u00e9es comme si elles \u00e9taient interconnect\u00e9es. J\u2019esp\u00e8re qu\u2019en \u00e9tudiant tout cela, nous pourrons attendre notre prochaine \u00e9tude de la perspicacit\u00e9 avec l\u2019esprit anim\u00e9 de joie et de d\u00e9sir. 14:31
\nNous nous arr\u00eatons l\u00e0 pour aujourd\u2019hui, merci \u00e0 tous ! 14:37 00:00
\nXin ch\u00e0o m\u1ecdi ng\u01b0\u1eddi! R\u1ea5t vui khi l\u1ea1i \u0111\u1ebfn l\u00fac ch\u00fang ta c\u00f9ng nhau hoc t\u1eadp Qu\u1ea3ng Lu\u1eadn r\u1ed3i, tu\u1ea7n v\u1eeba qua m\u1ecdi ng\u01b0\u1eddi \u0111\u1ec1u kh\u1ecfe ch\u1ee9? C\u00f3 sanh kh\u1edfi \u0111\u01b0\u1ee3c nhi\u1ec1u thi\u1ec7n t\u00e2m th\u00f9 th\u1eafng kh\u00f4ng? L\u1ea7n tr\u01b0\u1edbc ch\u00fang ta h\u1ecdc \u0111\u1ebfn \u0111o\u1ea1n n\u00f3i v\u1ec1 th\u1ec3 t\u00e1nh c\u1ee7a Xa-ma-tha trong B\u1ed3 T\u00e1t \u0110\u1ecba r\u1ed3i, h\u00f4m nay, ch\u00fang ta ti\u1ebfp t\u1ee5c h\u1ecdc ph\u1ea7n ti\u1ebfp theo, m\u1ecdi ng\u01b0\u1eddi chu\u1ea9n b\u1ecb xong ch\u01b0a n\u00e0o? V\u1eady m\u1eddi m\u1ecdi ng\u01b0\u1eddi l\u1eadt Qu\u1ea3ng Lu\u1eadn trang 40 h\u00e0ng 5, \u201cT\u1ef3-b\u00e1t-x\u00e1-na l\u00e0 g\u00ec?\u201d, \u0111o\u1ea1n n\u00e0y \u0111\u01b0\u1ee3c tr\u00edch t\u1eeb trong b\u1ed9 lu\u1eadn n\u00e0o v\u1eady? H\u00e3y xem ti\u1ebfp, nh\u00ecn h\u00e0ng 5, c\u00f3 nh\u00ecn th\u1ea5y B\u1ed3 T\u00e1t \u0110\u1ecba kh\u00f4ng? Ch\u00ednh x\u00e1c! L\u00e0 B\u1ed3 T\u00e1t \u0110\u1ecba. Ch\u00ednh l\u00e0 \u0111\u1ecba th\u1ee9 15 trong 17 \u0111\u1ecba thu\u1ed9c Du Gi\u00e0 S\u01b0 \u0110\u1ecba Lu\u1eadn – ph\u1ea7n B\u1ed5n \u0110\u1ecba, l\u1ea7n tr\u01b0\u1edbc ch\u00fang ta c\u00f3 h\u1ecdc qua r\u1ed3i. 01:15
\nR\u1ed3i! Xin m\u1eddi m\u1ecdi ng\u01b0\u1eddi ti\u1ebfp t\u1ee5c xem nguy\u00ean v\u0103n, xem s\u00e1ch. 01:21
\nTr\u00edch d\u1eabn B\u1ed3 T\u00e1t \u0110\u1ecba \u0111\u1ec3 thuy\u1ebft minh v\u1ec1 th\u1ec3 t\u00e1nh c\u1ee7a T\u1ef3-b\u00e1t-x\u00e1-na
\nT\u1ef3-b\u00e1t-x\u00e1-na l\u00e0 g\u00ec? Nh\u1eefng ng\u01b0\u1eddi ch\u1ee9ng \u0111\u01b0\u1ee3c Xa-ma-tha r\u1ed3i hu\u00e2n t\u1eadp t\u00e1c \u00fd, sau \u0111\u00f3 t\u01b0 duy nh\u1eefng ph\u00e1p h\u1ecd \u0111\u00e3 t\u00e1c \u00fd, t\u00e1c \u00fd k\u1ef3 t\u01b0\u1edbng, nh\u01b0 l\u00fd gi\u00e3n tr\u1ea1ch, t\u1ed1i cao gi\u00e3n tr\u1ea1ch, c\u1ef1c gi\u00e3n tr\u1ea1ch ph\u00e1p, th\u1eadm ch\u00ed n\u00f3i r\u1ed9ng \u0111\u1ebfn gi\u00e1c minh tu\u1ec7 h\u00e0nh, l\u00e0 T\u1ef3-b\u00e1t-xa-na.01:42
\nV\u1eady, gi\u1ea3i th\u00edch m\u1ed9t ch\u00fat, c\u00e1i g\u00ec l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na? N\u00f3i: \u201cDo nh\u1eefng v\u1ecb n\u00e0y \u0111\u00e3 ch\u1ee9ng \u0111\u01b0\u1ee3c Xa-ma-tha ti\u1ebfp t\u1ee5c tu t\u1eadp v\u00e0 t\u00e1c \u00fd nh\u1eefng ph\u00e1p m\u00e0 h\u1ecd t\u01b0 duy t\u1eeb tr\u01b0\u1edbc \u0111\u00f3\u201d, trong T\u1ee9 Gia H\u1ee3p Ch\u00fa th\u00ec Ng\u00e0i Ba S\u00f4 T\u00f4n gi\u1ea3 \u0111\u00e3 th\u00eam ch\u1eef \u201cs\u1edf duy\u00ean\u201d v\u00e0o. \u201cT\u00e1c \u00fd k\u1ef3 t\u01b0\u1edbng\u201d l\u00e0 \u0111\u1ed1i ng\u01b0\u1ee3c v\u1edbi t\u00e1c \u00fd c\u1ee7a tu tr\u00ec Xa-ma-tha, c\u1ea7n ph\u1ea3i t\u00e1c \u00fd nh\u1eefng h\u00ecnh t\u01b0\u1edbng c\u1ee7a c\u00e1c ph\u00e1p n\u00e0y. Sau \u0111\u00f3 c\u1ea7n \u201cnh\u01b0 l\u00ed gi\u1ea3n tr\u1ea1ch, t\u1ed1i c\u1ef1c gi\u1ea3n tr\u1ea1ch\u201d, v\u00e0 c\u00f2n \u201cc\u1ef1c gi\u1ea3n tr\u1ea1ch ph\u00e1p\u201d, cho \u0111\u1ebfn \u201cgi\u00e1c minh tu\u1ec7 h\u00e0nh\u201d m\u00e0 trong kinh lu\u1eadn th\u01b0\u1eddng n\u00f3i \u0111\u1ebfn r\u1ea5t nhi\u1ec1u, \u0111\u00f3 ch\u00ednh l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na. T\u1ef3-b\u00e1t-x\u00e1-na ch\u00ednh l\u00e0 ti\u1ebfn h\u00e0nh s\u1ef1 l\u1ef1a ch\u1ecdn, nh\u1eefng \u0111i\u1ec1u \u0111\u01b0\u1ee3c n\u00f3i \u1edf tr\u00ean \u0111\u1ec1u l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na, do \u0111\u00f3 \u1edf ph\u1ea7n cu\u1ed1i Ng\u00e0i n\u00f3i \u201c\u0111\u00f3 l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na\u201d. 02:41
\nTrong t\u00e2m c\u1ee7a ng\u01b0\u1eddi tu h\u00e0nh \u0111\u00e3 c\u00f3 sanh kh\u1edfi tu tr\u00ec Xa-ma-tha r\u1ed3i, sau \u0111\u00f3 s\u1ebd t\u00e1c \u00fd t\u01b0 duy v\u1ec1 s\u1edf duy\u00ean c\u1ee7a ph\u00e1p, v\u1eady T\u1ef3-b\u00e1t-x\u00e1-na n\u00e0y l\u00e0m g\u00ec? Ch\u00ednh l\u00e0 t\u00e1c \u00fd v\u1ec1 t\u01b0\u1edbng tr\u1ea1ng c\u1ee7a c\u00e1c ph\u00e1p n\u00e0y, sau \u0111\u00f3 nh\u01b0 l\u00ed m\u00e0 ch\u1ecdn l\u1ef1a (gi\u1ea3n tr\u1ea1ch), cho \u0111\u1ebfn gi\u00e1c, minh, tu\u1ec7 h\u00e0nh. Trong b\u1ed9 B\u1ed3 T\u00e1t \u0110\u1ecba Th\u00edch c\u1ee7a Ng\u00e0i Lu\u1eadn s\u01b0 H\u1ea3i V\u00e2n c\u00f3 gi\u1ea3i th\u00edch. Ng\u00e0i Lu\u1eadn s\u01b0 H\u1ea3i V\u00e2n l\u00e0 ai n\u00e0o? Ng\u00e0i l\u00e0 ng\u01b0\u1eddi \u1edf \u0111\u00e2u? Ng\u01b0\u1eddi th\u1eddi \u0111\u1ea1i n\u00e0o? C\u0103n c\u1ee9 v\u00e0o s\u1ef1 ghi ch\u00e9p c\u1ee7a \u0110a La Na Tha \u1ea4n \u0110\u1ed9 Ph\u1eadt Gi\u00e1o S\u1eed, th\u00ec Ng\u00e0i Lu\u1eadn s\u01b0 H\u1ea3i V\u00e2n l\u00e0 t\u1ed5 s\u01b0 th\u1eddi v\u01b0\u01a1ng tri\u1ec1u \u0110\u1ea1t Ma Ba La, t\u01b0\u01a1ng \u0111\u01b0\u01a1ng th\u1eddi \u0111\u1ea1i c\u1ee7a Ng\u00e0i Lu\u1eadn s\u01b0 S\u01b0 T\u1eed Hi\u1ec1n, ch\u00ednh Ng\u00e0i \u0111\u00e3 t\u1eebng b\u00e1i ki\u1ebfn Ng\u00e0i B\u1ed3 t\u00e1t Di L\u1eb7c v\u00e0 \u0111\u01b0\u1ee3c Ng\u00e0i B\u1ed3 t\u00e1t Di L\u1eb7c th\u1ecd k\u00ed, sau \u0111\u00f3 m\u1edbi tr\u01b0\u1edbc t\u00e1c Du Gi\u00e0 S\u01b0 \u0110\u1ecba Lu\u1eadn Th\u00edch, b\u1ed9 lu\u1eadn \u0111\u1eb7c bi\u1ec7t n\u1ed5i ti\u1ebfng l\u00e0 B\u1ed3 T\u00e1t \u0110\u1ecba Th\u00edch. 03:53
\nTrong B\u1ed3 T\u00e1t \u0110\u1ecba Th\u00edch c\u1ee7a Ng\u00e0i Lu\u1eadn s\u01b0 H\u1ea3i V\u00e2n n\u00f3i r\u1eb1ng: \u201cNh\u01b0 l\u00ed gi\u1ea3n tr\u1ea1ch\u201d, l\u00e0 ch\u1ec9 s\u1ef1 ch\u1ea5p th\u1ee7 t\u1ea5t c\u1ea3 c\u00e1c ch\u1ee7ng lo\u1ea1i c\u1ee7a m\u1ed7i lo\u1ea1i kh\u1ed5. Ch\u00fa \u00fd! L\u00e0 t\u1ea5t c\u1ea3 ch\u1ee7ng lo\u1ea1i c\u1ee7a kh\u1ed5. N\u00f3i c\u00e1i g\u00ec? N\u00f3i, \u201c\u0111\u00e2y ch\u00ednh l\u00e0 kh\u1ed5 th\u00e1nh \u0111\u1ebf\u201d, \u0111\u00e2y ch\u00ednh l\u00e0 nh\u01b0 l\u00ed gi\u1ea3n tr\u1ea1ch. V\u1eady, \u201ct\u1ed1i c\u1ef1c gi\u1ea3n tr\u1ea1ch\u201d, ch\u00ednh l\u00e0 ph\u00e2n bi\u1ec7t ch\u1ea5p tr\u00ec, v\u00ed d\u1ee5 n\u00f3i, \u201c\u0111\u00e2y l\u00e0 sanh kh\u1ed5, \u0111\u00e2y l\u00e0 l\u00e3o kh\u1ed5\u201d v\u00e2n v\u00e2n. V\u1eady, \u201cc\u1ef1c gi\u1ea3n tr\u1ea1ch ph\u00e1p\u201d t\u1ee9c l\u00e0 s\u1ef1 qu\u00e1n s\u00e1t ph\u00e2n bi\u1ec7t nh\u1eefng n\u1ed9i dung khai th\u1ecb c\u1ee7a kh\u1ebf kinh. V\u1eady, \u201cgi\u00e1c\u201d th\u00ec sao? \u201cGi\u00e1c\u201d, ch\u00ednh l\u00e0 ch\u1ec9 s\u1ef1 kh\u00e9o l\u00e9o l\u1ef1a ch\u1ecdn b\u1edfi tu\u1ec7 gi\u00e1c b\u1ea9m sinh, ch\u1ec9 r\u00f5 c\u00f3 kh\u1ea3 n\u0103ng ph\u00e2n t\u00edch l\u1ef1a ch\u1ecdn kh\u00e9o l\u00e9o b\u1edfi tu\u1ec7 gi\u00e1c b\u1ea9m sinh, \u0111\u1ec1u nh\u01b0 nhau. V\u1eady \u201cminh\u201d n\u00e0y, n\u1ebfu d\u1ecbch tr\u1ef1c ti\u1ebfp t\u1eeb ch\u1eef T\u1ea1ng qua th\u00ec c\u00f3 ngh\u0129a l\u00e0 thi\u1ec7n x\u1ea3o, \u1edf \u0111\u00e2y ch\u00ednh l\u00e0 ch\u1ec9 cho s\u1ef1 tu t\u1eadp ch\u00ednh x\u00e1c. \u201cTu\u1ec7 h\u00e0nh\u201d, ch\u00ednh l\u00e0 ch\u1ec9 v\u1eadn d\u1ee5ng tr\u00ed tu\u1ec7 \u0111\u1ec3 th\u00e2m nh\u1eadp v\u00e0o. Do \u0111\u00f3, \u0111\u1ed1i v\u1edbi nh\u1eefng \u0111i\u1ec1u \u0111\u00e3 nghe, \u0111\u1ecdc t\u1ee5ng, t\u1ed5ng lu\u1eadn, sau \u0111\u00f3 ph\u00e2n t\u00edch l\u1ef1a ch\u1ecdn nh\u1eefng n\u1ed9i dung \u0111\u00e3 hi\u1ec3u, c\u1ea7n l\u00e0m g\u00ec n\u1eefa n\u00e0o? C\u1ea7n ph\u1ea3i ti\u1ebfn l\u00ean m\u1ed9t b\u01b0\u1edbc \u0111\u1ec3 hi\u1ec3u r\u00f5 h\u01a1n v\u1ec1 tr\u00ed tu\u1ec7 n\u00e0y. V\u1eady, \u1edf \u0111\u00e2y \u201ct\u1ed5ng lu\u1eadn\u201d ngh\u0129a l\u00e0 g\u00ec? Th\u1eadt ra ch\u00ednh l\u00e0 t\u1eeb nhi\u1ec1u kh\u00eda c\u1ea1nh kh\u00e1c nhau m\u00e0 th\u1ea3o lu\u1eadn m\u1ed9t c\u00e1ch r\u1ed9ng r\u00e3i, n\u00f3 so v\u1edbi nh\u1eefng g\u00ec m\u00ecnh \u0111\u00e3 \u0111\u01b0\u1ee3c nghe, \u0111\u1ecdc t\u1ee5ng r\u1ed3i ph\u00e2n t\u00edch l\u1ef1a ch\u1ecdn tr\u01b0\u1edbc \u0111\u00f3, nh\u1eefng n\u1ed9i dung \u0111\u00e3 hi\u1ec3u r\u1ed3i, c\u1ea7n ti\u1ebfn th\u00eam m\u1ed9t b\u01b0\u1edbc t\u00ecm hi\u1ec3u v\u1ec1 n\u00f3, m\u1ed9t tr\u00ed tu\u1ec7 th\u00e2m s\u00e2u h\u01a1n, h\u01a1n n\u1eefa c\u00e1c kh\u00eda c\u1ea1nh th\u1ea3o lu\u1eadn c\u0169ng c\u00e0ng r\u1ed9ng h\u01a1n. 05:37
\nN\u00f3i r\u00f5 v\u1ec1 s\u1ef1 kh\u00e1c nhau c\u1ee7a b\u1ea3n d\u1ecbch ti\u1ebfng H\u00e1n v\u00e0 ti\u1ebfng T\u1ea1ng
\n\u0110o\u1ea1n nguy\u00ean v\u0103n ch\u1eef T\u1ea1ng n\u00e0y trong B\u1ed3 T\u00e1t \u0110\u1ecba th\u00ec kh\u00f4ng c\u00f3 ch\u1eef \u201cgi\u00e1c\u201d, tuy nhi\u00ean Ng\u00e0i T\u00f4n Ph\u00e1p s\u01b0 trong l\u00fac d\u1ecbch \u0111o\u1ea1n nguy\u00ean v\u0103n trong B\u1ed3 T\u00e1t \u0110\u1ecba n\u00e0y, th\u00ec tr\u1ef1c ti\u1ebfp d\u1ef1a theo b\u1ea3n d\u1ecbch c\u1ee7a Ng\u00e0i Huy\u1ec1n Trang \u0110\u1ea1i s\u01b0, v\u00ec v\u1eady m\u1edbi c\u00f3 t\u1eeb \u201cgi\u00e1c\u201d. Tuy r\u1eb1ng trong nguy\u00ean v\u0103n ti\u1ebfng T\u1ea1ng c\u1ee7a B\u1ed3 T\u00e1t \u0110\u1ecba \u0111o\u1ea1n n\u00e0y kh\u00f4ng c\u00f3 ch\u1eef \u201cgi\u00e1c\u201d, nh\u01b0ng trong Du Gi\u00e0 S\u01b0 \u0110\u1ecba Lu\u1eadn, nh\u01b0 Nhi\u1ebfp D\u1ecb M\u00f4n Ph\u1ea7n trong Du Gi\u00e0 S\u01b0 \u0110\u1ecba Lu\u1eadn, b\u1ea5t lu\u1eadn l\u00e0 b\u1ea3n ch\u1eef T\u1ea1ng hay ch\u1eef H\u00e1n, \u0111\u1ec1u c\u00f3 li\u1ec7t k\u00ea \u201cgi\u00e1c, minh, tu\u1ec7, h\u00e0nh\u201d v\u00e2n v\u00e2n. Do \u0111\u00f3, gi\u1eefa \u201cnh\u01b0 l\u00ed gi\u1ea3n tr\u1ea1ch\u201d \u0111\u1ebfn \u201cgi\u00e1c, minh, tu\u1ec7 h\u00e0nh\u201d, c\u00f3 \u0111\u1ec1 c\u1eadp r\u1ea5t nhi\u1ec1u \u0111\u1ebfn ch\u1ee7ng lo\u1ea1i v\u00e0 h\u00e0nh t\u01b0\u1edbng kh\u00e1c nhau c\u1ee7a T\u1ef3-b\u00e1t-x\u00e1-na. Nh\u01b0 Du Gi\u00e0 S\u01b0 \u0110\u1ecba Lu\u1eadn – Nhi\u1ebfp D\u1ecb M\u00f4n Ph\u1ea7n \u0111\u1ec1 c\u1eadp \u0111\u1ebfn: gi\u1ea3n tr\u1ea1ch, t\u1ed1i c\u1ef1c gi\u1ea3n tr\u1ea1ch, c\u1ef1c gi\u1ea3n tr\u1ea1ch ph\u00e1p; Li\u1ec5u gi\u1ea3i, \u0111\u1eb3ng li\u1ec5u gi\u1ea3i, c\u1eadn li\u1ec5u gi\u1ea3i, hi\u1ec7t li\u1ec5u, th\u00f4ng \u0111\u1ea1t, v\u00e0 th\u1ea9m tra, th\u00f4ng du\u1ec7, gi\u00e1c, minh, hu\u1ec7 h\u00e0nh,\u2026, n\u1ebfu c\u00f3 c\u01a1 h\u1ed9i ch\u00fang ta c\u00f3 th\u1ec3 xem qua m\u1ed9t ch\u00fat. 06:38
\nV\u1eady, ti\u1ebfp theo, ch\u00fang ta c\u00f3 th\u1ec3 xem ph\u1ea7n nguy\u00ean v\u0103n k\u1ebf ti\u1ebfp, \u0111\u01b0\u1ee3c kh\u00f4ng n\u00e0o? C\u00f3 m\u1ec7t l\u1eafm kh\u00f4ng? 06:46
\nTh\u00f4ng qua B\u1ed3 T\u00e1t \u0110\u1ecba c\u00f3 th\u1ec3 hi\u1ec3u r\u00f5 v\u1ec1 \u00fd ngh\u0129a c\u1ee7a kinh \u0111i\u1ec3n v\u00e0 Ng\u00e0i T\u1eeb T\u00f4n
\nC\u00e1ch n\u00f3i n\u00e0y c\u1ef1c k\u1ef3 t\u01b0\u01a1ng thu\u1eadn v\u1edbi c\u00e1c c\u00e1ch n\u00f3i \u1edf ph\u00eda tr\u01b0\u1edbc. \u0110o\u1ea1n v\u0103n n\u00e0y \u0111\u1ed3ng th\u1eddi gi\u1ea3i th\u00edch m\u1eadt \u00fd c\u1ee7a kinh v\u00e0 Ng\u00e0i T\u1eeb T\u00f4n. C\u00f3 th\u1ec3 \u0111\u1ed1i v\u1edbi nh\u1eefng g\u00ec \u0111\u00e3 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng v\u1ec1 ch\u1ec9 v\u00e0 qu\u00e1n \u1edf ph\u00eda tr\u01b0\u1edbc, s\u1ebd sanh kh\u1edfi \u0111\u01b0\u1ee3c s\u1ef1 hi\u1ec3u bi\u1ebft b\u1ec1n v\u1eefng ki\u00ean c\u1ed1 m\u1ed9t c\u00e1ch ch\u1eafc ch\u1eafn. 07:04
\nV\u1eady, gi\u1ea3i th\u00edch m\u1ed9t ch\u00fat, \u0111\u00e2y ch\u00ednh l\u00e0 c\u00e1ch n\u00f3i c\u1ee7a B\u1ed3 T\u00e1t \u0110\u1ecba, c\u00f9ng v\u1edbi ph\u1ea7n d\u1eabn ch\u1ee9ng kinh \u0111i\u1ec3n \u1edf ph\u00eda tr\u01b0\u1edbc, nh\u01b0 c\u00e1ch n\u00f3i c\u1ee7a Kinh Trang Nghi\u00eam Lu\u1eadn c\u00f3 s\u1ef1 t\u01b0\u01a1ng thu\u1eadn v\u1eady. C\u00f9ng m\u1ed9t l\u00fac \u0111\u00e3 gi\u1ea3i th\u00edch \u00fd ngh\u0129a c\u1ee7a kinh \u0111i\u1ec3n v\u00e0 Ch\u00ed t\u00f4n T\u1eeb Th\u1ecb, c\u00f3 th\u1ec3 khi\u1ebfn cho s\u1ef1 ph\u00e2n bi\u1ec7t \u1edf ph\u1ea7n tr\u01b0\u1edbc r\u00f5 r\u00e0ng c\u00e1i n\u00e0y l\u00e0 th\u1ec3 t\u00e1nh c\u1ee7a ch\u1ec9, qu\u00e1n c\u1ee7a ch\u00fang ta, v\u00e0 c\u1ea3 ph\u01b0\u01a1ng th\u1ee9c sanh kh\u1edfi c\u1ee7a ch\u00fang, c\u00f3 th\u1ec3 sanh kh\u1edfi m\u1ed9t ki\u1ebfn gi\u1ea3i ki\u00ean \u0111\u1ecbnh, v\u00ec v\u1eady \u0111\u00e3 n\u00f3i m\u1ed9t c\u00e1ch r\u1ea5t r\u00f5 r\u00e0ng. Ch\u00ednh l\u00e0 n\u00f3i c\u0103n c\u1ee9 c\u1ee7a c\u00e1ch n\u00f3i n\u00e0y l\u00e0m th\u1ebf n\u00e0o m\u00e0 truy\u1ec1n th\u1eeba \u0111\u1ebfn nay \u0111\u01b0\u1ee3c, th\u1eadt s\u1ef1 l\u00e0 r\u1ea5t r\u00f5 r\u00e0ng. 07:41
\n\u201cC\u00f3 th\u1ec3 \u0111\u1ed1i v\u1edbi nh\u1eefng g\u00ec \u0111\u00e3 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng v\u1ec1 ch\u1ec9 v\u00e0 qu\u00e1n \u1edf ph\u00eda tr\u01b0\u1edbc, s\u1ebd sanh kh\u1edfi \u0111\u01b0\u1ee3c s\u1ef1 hi\u1ec3u bi\u1ebft b\u1ec1n v\u1eefng ki\u00ean c\u1ed1 m\u1ed9t c\u00e1ch ch\u1eafc ch\u1eafn\u201d. V\u1eady, xin \u0111\u01b0\u1ee3c h\u1ecfi m\u1ecdi ng\u01b0\u1eddi m\u1ed9t c\u00e2u: \u201cTi\u1ec1n v\u0103n\u201d l\u00e0 c\u00e1i g\u00ec? B\u00e2y gi\u1edd c\u00e1c b\u1ea1n h\u00e3y l\u1eadt s\u00e1ch ra, xem ph\u1ea7n ph\u00eda tr\u01b0\u1edbc m\u1ed9t ch\u00fat. N\u00f3i: \u201cC\u00e1ch n\u00f3i n\u00e0y c\u1ef1c k\u1ef3 t\u01b0\u01a1ng thu\u1eadn v\u1edbi c\u00e1c c\u00e1ch n\u00f3i \u1edf ph\u00eda tr\u01b0\u1edbc. \u0110o\u1ea1n v\u0103n n\u00e0y \u0111\u1ed3ng th\u1eddi gi\u1ea3i th\u00edch m\u1eadt \u00fd c\u1ee7a kinh v\u00e0 Ng\u00e0i T\u1eeb T\u00f4n\u201d, \u201csong gi\u1ea3i kinh \u00fd\u201d v\u00e0 \u201ct\u1eeb t\u00f4n \u00fd\u201d l\u1ea1i n\u00f3i v\u1ec1 c\u00e1i g\u00ec? Hai c\u00e2u h\u1ecfi \u0111\u00e3 h\u1ecfi xong r\u1ed3i, c\u00f3 l\u1ebd m\u1ecdi ng\u01b0\u1eddi bi\u1ebft ph\u1ea3i l\u1eadt ph\u1ea7n ph\u00eda tr\u01b0\u1edbc c\u1ee7a kinh ch\u1ee9 nh\u1ec9? \u0110\u00fang v\u1eady m\u00e0? Xem ph\u1ea7n ph\u00eda tr\u01b0\u1edbc, th\u00ec s\u1ebd nh\u00ecn th\u1ea5y ph\u1ea7n tr\u01b0\u1edbc Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 d\u1eabn ch\u1ee9ng kinh lu\u1eadn, c\u00f3 nh\u1eefng b\u1ed9 kinh n\u00e0o? V\u00ed nh\u01b0 n\u00f3i, Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, B\u1ea3o V\u00e2n Kinh, c\u00f2n c\u00f3 Kinh Trang Nghi\u00eam Lu\u1eadn, c\u00f2n g\u00ec n\u1eefa n\u00e0o? C\u00f2n B\u1ed3 T\u00e1t \u0110\u1ecba trong Du Gi\u00e0 S\u01b0 \u0110\u1ecba Lu\u1eadn. V\u1eady \u201cti\u1ec1n v\u0103n\u201d n\u00e0y, t\u1ee9c l\u00e0 tr\u1eeb B\u1ed3 T\u00e1t \u0110\u1ecba ra th\u00ec c\u00f2n c\u00f3 Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, B\u1ea3o V\u00e2n Kinh, Kinh Trang Nghi\u00eam Lu\u1eadn. \u201cSong gi\u1ea3i\u201d, ch\u00ednh l\u00e0 gi\u1ea3i th\u00edch \u00fd c\u1ee7a kinh, l\u1ea1i v\u1eeba gi\u1ea3i th\u00edch \u00fd c\u1ee7a Ng\u00e0i T\u1eeb T\u00f4n, do \u0111\u00f3 g\u1ecdi l\u00e0 song gi\u1ea3i. 08:51
\nL\u00e0 b\u1ed9 lu\u1eadn n\u00e0o m\u00e0 v\u1eeba gi\u1ea3i th\u00edch \u00fd c\u1ee7a kinh, l\u1ea1i v\u1eeba gi\u1ea3i th\u00edch \u00fd c\u1ee7a Ng\u00e0i T\u1eeb T\u00f4n v\u1eady? L\u00e0 b\u1ed9 lu\u1eadn n\u00e0o v\u1eady? Ch\u00ednh l\u00e0 B\u1ed3 T\u00e1t \u0110\u1ecba, \u0111\u00fang kh\u00f4ng n\u00e0o? Th\u00f4ng qua \u0111o\u1ea1n v\u0103n n\u00e0y trong B\u1ed3 T\u00e1t \u0110\u1ecba, \u0111\u00e3 gi\u1ea3i th\u00edch \u00fd ngh\u0129a c\u1ee7a kinh, l\u1ea1i gi\u1ea3i th\u00edch \u00fd ngh\u0129a c\u1ee7a Ng\u00e0i T\u1eeb T\u00f4n, c\u00f3 th\u1ec3 khi\u1ebfn ch\u00fang ta hi\u1ec3u r\u00f5 h\u01a1n v\u1ec1 ch\u1ec9, qu\u00e1n \u0111\u01b0\u1ee3c \u0111\u1ec1 c\u1eadp \u0111\u1ebfn ph\u00eda tr\u01b0\u1edbc trong Gi\u1ea3i Th\u00e2m M\u1eadt Kinh, c\u00f2n c\u00f3 B\u1ea3o V\u00e2n Kinh, Kinh Trang Nghi\u00eam Lu\u1eadn, khi\u1ebfn ch\u00fang ta sanh kh\u1edfi \u0111\u1ecbnh gi\u1ea3i r\u1ea5t ki\u00ean c\u1ed1. M\u1ecdi ng\u01b0\u1eddi c\u00f3 hi\u1ec3u r\u00f5 h\u01a1n m\u1ed9t ch\u00fat \u0111\u00fang ch\u1ee9? 09:27
\nV\u1eady th\u00ec, ch\u00fang ta ti\u1ebfp t\u1ee5c xem ph\u1ea7n nguy\u00ean v\u0103n ph\u00eda d\u01b0\u1edbi. 09:38
\nTr\u00edch d\u1eabn Giai Tr\u00ecnh Thi\u1ec1n Trung Ph\u1ea9m thuy\u1ebft minh v\u1ec1 th\u1ec3 t\u00e1nh c\u1ee7a ch\u1ec9 qu\u00e1n
\nGiai Tr\u00ecnh Thi\u1ec1n Trung Ph\u1ea9m c\u0169ng n\u00f3i: \u201cS\u1ef1 t\u00e1n lo\u1ea1n c\u1ee7a t\u00e2m \u0111\u1ed1i v\u1edbi ngo\u1ea1i c\u1ea3nh \u0111\u00e3 ch\u1ea5m d\u1ee9t r\u1ed3i, \u0111\u1ed1i v\u1edbi s\u1edf duy\u00ean trong n\u1ed9i t\u00e2m, li\u00ean t\u1ee5c kh\u00f4ng gi\u00e1n \u0111o\u1ea1n v\u00e0 c\u00f3 th\u1ec3 h\u1ebft s\u1ee9c t\u1ef1 nhi\u00ean m\u00e0 ti\u1ebfn v\u00e0o, an tr\u1ee5 n\u01a1i t\u00e2m hoan h\u1ef7 v\u00e0 khinh an, \u0111\u00f3 g\u1ecdi l\u00e0 Xa-ma-tha. T\u1ee9c l\u00e0 do l\u00fac an tr\u00fa trong Xa-ma-tha th\u00ec t\u00e2m ch\u1ec9 duy\u00ean v\u00e0o m\u1ed9t c\u1ea3nh, d\u00f9ng tr\u00ed tu\u1ec7 t\u01b0 duy l\u1ef1a ch\u1ecdn c\u1ea3nh \u0111\u00f3, nh\u01b0 v\u1eady ch\u00ednh l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na.\u201d10:03
\nTrong T\u1ee9 Gia H\u1ee3p Ch\u00fa, Ng\u00e0i Ba S\u00f4 T\u00f4n gi\u1ea3 c\u00f3 gi\u1ea3i th\u00edch r\u1eb1ng, trong Giai Tr\u00ecnh Thi\u1ec1n Trung Ph\u1ea9m c\u0169ng c\u00f3 \u0111\u1ec1 c\u1eadp \u0111\u1ebfn: Th\u00f4ng qua s\u1ef1 tu tr\u00ec s\u1edf duy\u00ean, n\u1ed9i t\u00e2m ch\u1ea5m d\u1ee9t s\u1ef1 t\u00e1n lo\u1ea1n \u0111\u1ed1i v\u1edbi ngo\u1ea1i c\u1ea3nh. N\u00f3i l\u1ea1i m\u1ed9t l\u1ea7n n\u1eefa, th\u00f4ng qua s\u1ef1 tu tr\u00ec s\u1edf duy\u00ean, ch\u00ednh l\u00e0 n\u1ed9i t\u00e2m c\u1ed9t ch\u1eb7t v\u00e0o m\u1ed9t s\u1edf duy\u00ean, sau \u0111\u00f3 t\u00e1c d\u1ee5ng c\u1ee7a n\u00f3 l\u00e0 n\u1ed9i t\u00e2m ch\u1ea5m d\u1ee9t s\u1ef1 t\u00e1n lo\u1ea1n \u0111\u1ed1i v\u1edbi ngo\u1ea1i c\u1ea3nh. Sau khi ch\u1ea5m d\u1ee9t s\u1ef1 t\u00e1n lo\u1ea1n c\u1ee7a ngo\u1ea1i c\u1ea3nh s\u1ebd l\u00e0m g\u00ec n\u1eefa n\u00e0o? Kh\u00f4ng ph\u1ea3i l\u00e0 say \u0111\u1eafm trong s\u1ef1 h\u1ef7 l\u1ea1c c\u1ee7a thi\u1ec1n \u0111\u1ecbnh \u0111\u00f3, ho\u1eb7c l\u00e0 n\u00f3i h\u01b0\u1edfng th\u1ee5 s\u1ef1 h\u1ef7 l\u1ea1c c\u1ee7a thi\u1ec1n \u0111\u1ecbnh, kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady! Ch\u1ea5m d\u1ee9t s\u1ef1 t\u00e1n lo\u1ea1n \u0111\u1ed1i v\u1edbi ngo\u1ea1i c\u1ea3nh r\u1ed3i, v\u1eady th\u00ec c\u1ea7n ph\u1ea3i \u201c\u0111\u1ed1i v\u1edbi s\u1edf duy\u00ean trong n\u1ed9i t\u00e2m, li\u00ean t\u1ee5c kh\u00f4ng gi\u00e1n \u0111o\u1ea1n v\u00e0 c\u00f3 th\u1ec3 h\u1ebft s\u1ee9c t\u1ef1 nhi\u00ean m\u00e0 ti\u1ebfn v\u00e0o\u201d. \u201cLi\u00ean t\u1ee5c kh\u00f4ng gi\u00e1n \u0111o\u1ea1n\u201d \u1edf \u0111\u00e2y ch\u00ednh l\u00e0 ch\u1ec9 s\u1ef1 duy tr\u00ec, \u201ch\u1ebft s\u1ee9c t\u1ef1 nhi\u00ean m\u00e0 ti\u1ebfn v\u00e0o\u201d l\u00e0 kh\u00f4ng m\u1ea5t m\u1ed9t ch\u00fat s\u1ee9c l\u1ef1c n\u00e0o nh\u01b0ng v\u1eabn c\u00f3 th\u1ec3 ti\u1ebfn v\u00e0o m\u1ed9t c\u00e1ch r\u1ea5t t\u1ef1 nhi\u00ean. Ti\u1ebfn v\u00e0o c\u00e1i g\u00ec? Ch\u00ednh l\u00e0 h\u01b0\u1edbng v\u00e0o trong m\u00e0 ti\u1ebfn v\u00e0o s\u1edf duy\u00ean. S\u1edf d\u0129 sau khi ch\u1ea5m d\u1ee9t s\u1ef1 t\u00e1n lo\u1ea1n th\u00ec c\u00f3 th\u1ec3 h\u01b0\u1edbng s\u1ef1 n\u1ed9i t\u00e2m v\u00e0 duy tr\u00ec li\u00ean t\u1ee5c kh\u00f4ng gi\u00e1n \u0111o\u1ea1n \u0111\u1ec3 ti\u1ebfn v\u00e0o s\u1edf duy\u00ean. Ti\u1ebfn th\u00eam m\u1ed9t b\u01b0\u1edbc,\u201can tr\u1ee5 n\u01a1i t\u00e2m hoan h\u1ef7 v\u00e0 khinh an\u201d, \u0111\u00e2y l\u00e0 \u201cXa-ma-tha\u201d, ch\u00ednh l\u00e0 an tr\u00fa trong t\u00e2m \u0111\u1ea7y \u0111\u1ee7 s\u1ef1 hoan h\u1ef7 v\u00e0 khinh an. 11:28
\nV\u1eady, trong T\u1ee9 Gia H\u1ee3p Ch\u00fa, Ng\u00e0i Ba S\u00f4 T\u00f4n gi\u1ea3 gi\u1ea3i th\u00edch t\u1eeb \u201choan h\u1ef7\u201d n\u00e0y l\u00e0 ch\u1ec9 cho c\u00e1i g\u00ec? Hoan h\u1ef7 l\u00e0 ch\u1ec9 cho t\u00e2m hoan h\u1ef7, t\u00e2m \u00fd \u0111\u1eb7c bi\u1ec7t hoan h\u1ec9. \u201cKhinh an\u201d ch\u1ee7 y\u1ebfu ch\u1ec9 c\u00e1i g\u00ec? Ch\u00ednh l\u00e0 th\u00e2n th\u1ec3 khinh an. Do \u0111\u00f3, th\u00e2n th\u1ec3 khinh an n\u00e0y n\u00f3 kh\u00e1c v\u1edbi ng\u00e0y th\u01b0\u1eddng khi ch\u00fang ta kh\u00f4ng tu t\u1eadp \u0111\u1ecbnh, v\u00ed nh\u01b0 c\u1ea3m gi\u00e1c n\u1eb7ng n\u1ec1, \u0111\u00e2u \u0111\u00e2u c\u0169ng kh\u00f4ng tho\u1ea3i m\u00e1i, ho\u1eb7c l\u00e0 sanh b\u1ec7nh, ho\u1eb7c l\u00e0 m\u1ec7t m\u1ecfi, v\u00e2n v\u00e2n, n\u00f3 ch\u00ednh l\u00e0 t\u1ee9 \u0111\u1ea1i kh\u00f4ng \u0111i\u1ec1u h\u00f2a, c\u1ee9 c\u00f3 c\u1ea3m gi\u00e1c kh\u00f3 ch\u1ecbu. Tuy nhi\u00ean, m\u1ed9t khi \u0111\u00e3 tu t\u1eadp thi\u1ec1n \u0111\u1ecbnh r\u1ed3i, th\u00e2n th\u1ec3 n\u00e0y s\u1ebd bi\u1ec3u hi\u1ec7n ra m\u1ed9t c\u00e1i\u2026, tr\u01b0\u1edbc kia ch\u00fang ta c\u00f3 n\u00f3i qua \u201ckhinh\u201d \u1edf m\u1ee9c \u0111\u1ed9 nh\u01b0 th\u1ebf n\u00e0o? N\u00f3 gi\u1ed1ng nh\u01b0 m\u1ed9t c\u1ecdng l\u00f4ng v\u0169 v\u1eady, nh\u1eb9 v\u00f4 c\u00f9ng, v\u00f4 c\u00f9ng d\u1ec5 ch\u1ecbu. Do \u0111\u00f3, n\u00f3 ch\u1ec9 cho m\u1ed9t lo\u1ea1i c\u1ea3m th\u1ecd c\u1ee7a th\u00e2n th\u1ec3, \u0111em l\u1ea1i cho ch\u00fang ta m\u1ed9t c\u1ea3m gi\u00e1c kho\u00e1i l\u1ea1c, kh\u00f4ng n\u1eb7ng n\u1ec1. V\u00ec v\u1eady, an tr\u00fa trong t\u00e2m sung m\u00e3n s\u1ef1 hoan h\u1ef7 v\u00e0 khinh an, ch\u00fa \u00fd! An tr\u00fa trong t\u00e2m sung m\u00e3n s\u1ef1 hoan h\u1ef7 v\u00e0 khinh an ch\u00ednh l\u00e0 Xa-ma-tha. 12:30
\nV\u1eady, th\u1ebf n\u00e0o l\u00e0 \u201cT\u1ef3-b\u00e1t-x\u00e1-na\u201d? Sau khi ch\u00fang ta an tr\u00fa n\u01a1i t\u00e2m hoan h\u1ef7 v\u00e0 khinh an n\u00e0y r\u1ed3i th\u00ec s\u1ebd l\u00e0m g\u00ec n\u00e0o? Ph\u1ea7n tr\u01b0\u1edbc t\u00f4i n\u00f3i, c\u00f3 ph\u1ea3i l\u00e0 \u1edf trong \u0111\u00f3 m\u00e0 h\u01b0\u1edfng th\u1ee5 kh\u00f4ng? \u0110\u1eebng c\u00f3 qu\u00ean r\u1eb1ng, v\u1eabn c\u00f2n l\u00e3o, t\u1eed \u0111u\u1ed5i theo \u1edf ph\u00eda sau nh\u00e9! Do \u0111\u00f3, c\u1ea7n ph\u1ea3i \u0111i nghi\u00ean c\u1ee9u xem c\u00e1i g\u00ec l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na. B\u1edfi v\u00ec, tu t\u1eadp T\u1ef3-b\u00e1t-x\u00e1-na m\u1edbi c\u00f3 th\u1ec3 tho\u00e1t ly sanh t\u1eed, v\u00e0 d\u00f9ng thanh ki\u1ebfm tr\u00ed tu\u1ec7 ch\u1eb7t \u0111\u1ee9t tri\u1ec7t \u0111\u1ec3 g\u1ed1c r\u1ec5 s\u1ef1 v\u00f4 minh c\u1ee7a ch\u00fang ta. V\u1eady, r\u1ed1t cu\u1ed9c th\u1ebf n\u00e0o l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na? N\u00f3 l\u00e0 \u201ct\u1ee9c l\u00e0 do l\u00fac an tr\u00fa trong Xa-ma-tha\u201d, c\u00f2n nh\u1edb ch\u1ee9? \u201cD\u00f9ng tr\u00ed tu\u1ec7 t\u01b0 duy l\u1ef1a ch\u1ecdn c\u1ea3nh \u0111\u00f3, nh\u01b0 v\u1eady ch\u00ednh l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na\u201d. Khi an tr\u00fa trong Xa-ma-tha th\u00ec t\u00e2m ch\u1ec9 duy\u00ean v\u00e0o m\u1ed9t c\u1ea3nh, d\u00f9ng tr\u00ed tu\u1ec7 t\u01b0 duy l\u1ef1a ch\u1ecdn c\u1ea3nh \u0111\u00f3, tr\u00ed tu\u1ec7 nh\u01b0 v\u1eady ch\u00ednh l\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na. \u0110\u00e2y l\u00e0 s\u1ef1 gi\u1ea3i th\u00edch v\u1ec1 Xa-ma-tha v\u00e0 T\u1ef3-b\u00e1t-x\u00e1-na trong Giai Tr\u00ecnh Thi\u1ec1n Trung Ph\u1ea9m. 13:30
\nV\u1eady, ch\u00fang ta h\u00e3y quan s\u00e1t m\u1ed9t ch\u00fat s\u1ef1 hi\u1ec3u bi\u1ebft c\u1ee7a ch\u00fang ta v\u1ec1 thi\u1ec1n \u0111\u1ecbnh, sau khi an tr\u00fa \u1edf trong t\u00e2m hoan h\u1ef7 v\u00e0 khinh an r\u1ed3i, th\u00ec b\u1ea1n c\u00f3 th\u1ec3 nh\u1eb9 nh\u00e0ng ti\u1ebfn v\u00e0o s\u1edf duy\u00ean, h\u01a1n n\u1eefa c\u00f2n c\u00f3 th\u1ec3 an tr\u1ee5 trong tr\u1ea1ng th\u00e1i nh\u01b0 v\u1eady n\u01a1i s\u1edf duy\u00ean, d\u01b0\u1eddng nh\u01b0 t\u00e2m n\u00e0y c\u00f3 th\u1ec3 d\u1ec5 d\u00e0ng b\u1ecb thu\u1ea7n ph\u1ee5c v\u1eady. V\u1eady sau khi thu\u1ea7n ph\u1ee5c \u0111\u01b0\u1ee3c t\u00e2m n\u00e0y r\u1ed3i, ch\u00fang ta d\u00f9ng t\u00e2m n\u00e0y \u0111\u1ec3 l\u00e0m g\u00ec? Ch\u00ednh l\u00e0 ti\u1ebfn h\u00e0nh quan s\u00e1t xem g\u1ed1c r\u1ec5 c\u1ee7a sanh t\u1eed r\u1ed1t cu\u1ed9c l\u00e0 g\u00ec, sau \u0111\u00f3 s\u1ebd t\u00ecm \u0111\u1ebfn ch\u1ea5p ng\u00e3 b\u1ea9m sinh, ti\u1ebfn m\u1ed9t b\u01b0\u1edbc \u0111i tu tr\u00ec tr\u00ed tu\u1ec7 gi\u1ea3i tho\u00e1t sanh t\u1eed n\u00e0y, v\u00ec \u0111\u00e2y ch\u00ednh l\u00e0 t\u00e2m nguy\u1ec7n xu\u1ea5t th\u1ebf c\u1ee7a \u0110\u1ee9c Ph\u1eadt! 14:11
\nV\u00ec v\u1eady, ch\u00fang ta c\u1ea7n ph\u1ea3i hi\u1ec3u r\u1eb1ng tu \u0111\u1ecbnh l\u00e0 \u0111\u1ec3 \u0111\u1ea1t \u0111\u01b0\u1ee3c tr\u00ed tu\u1ec7, \u0111\u00fang ch\u1ee9? Do \u0111\u00f3, tam h\u1ecdc gi\u1edbi, \u0111\u1ecbnh, tu\u1ec7 l\u00e0 m\u1ed9t th\u1ee9 \u0111\u1ec7 c\u00f3 s\u1ef1 li\u00ean quan m\u1eadt thi\u1ebft v\u1edbi nhau, hy v\u1ecdng khi ch\u00fang ta h\u1ecdc \u0111\u01b0\u1ee3c nh\u1eefng \u0111i\u1ec1u n\u00e0y r\u1ed3i, ch\u00fang ta c\u00f3 th\u1ec3 sanh kh\u1edfi t\u00e2m ham mu\u1ed1n, mong c\u1ea7u \u0111\u1ed1i v\u1edbi T\u1ef3-b\u00e1t-x\u00e1-na. H\u00f4m nay h\u1ecdc \u0111\u1ebfn \u0111\u00e2y th\u00f4i, c\u1ea3m \u01a1n m\u1ecdi ng\u01b0\u1eddi! 14:37 00:00
\n\u0417\u0434\u0440\u0430\u0432\u0441\u0442\u0432\u0443\u0439\u0442\u0435! \u042f \u043e\u0447\u0435\u043d\u044c \u0440\u0430\u0434\u0430, \u0447\u0442\u043e \u0432\u043d\u043e\u0432\u044c \u043d\u0430\u0441\u0442\u0430\u043b\u043e \u0432\u0440\u0435\u043c\u044f \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 \u044d\u0442\u0430 \u043d\u0435\u0434\u0435\u043b\u044f? \u041f\u043e\u044f\u0432\u0438\u043b\u043e\u0441\u044c \u043b\u0438 \u0443 \u0432\u0430\u0441 \u0431\u043e\u043b\u044c\u0448\u0435 \u0431\u043b\u0430\u0433\u0438\u0445 \u043c\u044b\u0441\u043b\u0435\u0439? \u0412 \u043f\u0440\u043e\u0448\u043b\u044b\u0439 \u0440\u0430\u0437 \u043c\u044b \u0438\u0437\u0443\u0447\u0438\u043b\u0438 \u0441\u0443\u0449\u043d\u043e\u0441\u0442\u044c \u0411\u0435\u0437\u043c\u044f\u0442\u0435\u0436\u043d\u043e\u0441\u0442\u0438 \u043f\u043e \u043e\u0442\u0440\u044b\u0432\u043a\u0430\u043c \u0438\u0437 \u00ab\u0423\u0440\u043e\u0432\u043d\u0435\u0439 \u0431\u043e\u0434\u0445\u0438\u0441\u0430\u0442\u0442\u0432\u00bb. \u0421\u0435\u0433\u043e\u0434\u043d\u044f \u043c\u044b \u043f\u0440\u043e\u0434\u043e\u043b\u0436\u0438\u043c. \u0412\u044b \u0433\u043e\u0442\u043e\u0432\u044b? \u0422\u043e\u0433\u0434\u0430 \u043e\u0442\u043a\u0440\u043e\u0439\u0442\u0435 \u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb \u043d\u0430 \u0441\u0442\u0440\u0430\u043d\u0438\u0446\u0435 339, 6-\u044f \u0441\u0442\u0440\u043e\u043a\u0430 \u0441\u043d\u0438\u0437\u0443. \u00ab\u0427\u0442\u043e \u0436\u0435 \u0442\u0430\u043a\u043e\u0435 \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0435?\u00bb \u041e\u0442\u043a\u0443\u0434\u0430 \u044d\u0442\u0430 \u0446\u0438\u0442\u0430\u0442\u0430? \u0414\u0430\u0432\u0430\u0439\u0442\u0435 \u043f\u043e\u0441\u043c\u043e\u0442\u0440\u0438\u043c \u043d\u0430 \u0442\u0435\u043a\u0441\u0442 \u0432\u044b\u0448\u0435, \u043d\u0430 8-\u0439 \u0441\u0442\u0440\u043e\u043a\u0435 \u0441\u043d\u0438\u0437\u0443. \u0412\u0438\u0434\u0438\u0442\u0435 \u00ab\u0423\u0440\u043e\u0432\u043d\u0438 \u0431\u043e\u0434\u0445\u0438\u0441\u0430\u0442\u0442\u0432\u00bb? \u0412\u0435\u0440\u043d\u043e, \u044d\u0442\u043e \u043e\u0442\u0440\u044b\u0432\u043e\u043a \u0438\u0437 \u00ab\u0423\u0440\u043e\u0432\u043d\u0435\u0439 \u0431\u043e\u0434\u0445\u0438\u0441\u0430\u0442\u0442\u0432\u00bb, \u0447\u0430\u0441\u0442\u0438 \u00ab\u041e\u0441\u043d\u043e\u0432\u043d\u043e\u0433\u043e \u0443\u0440\u043e\u0432\u043d\u044f\u00bb \u00ab\u0422\u0440\u0430\u043a\u0442\u0430\u0442\u0430 \u043e\u0431 \u0443\u0440\u043e\u0432\u043d\u044f\u0445 \u0439\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u0445 \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u00bb, \u043f\u044f\u0442\u043d\u0430\u0434\u0446\u0430\u0442\u043e\u0433\u043e \u0443\u0440\u043e\u0432\u043d\u044f \u0438\u0437 \u0441\u0435\u043c\u043d\u0430\u0434\u0446\u0430\u0442\u0438. \u041c\u044b \u043f\u0440\u043e\u0445\u043e\u0434\u0438\u043b\u0438 \u044d\u0442\u043e \u0432 \u043f\u0440\u043e\u0448\u043b\u044b\u0439 \u0440\u0430\u0437. 01:15
\n\u0425\u043e\u0440\u043e\u0448\u043e, \u0434\u0430\u0432\u0430\u0439\u0442\u0435 \u043f\u0440\u043e\u0434\u043e\u043b\u0436\u0438\u043c \u0447\u0438\u0442\u0430\u0442\u044c \u0434\u0430\u043b\u044c\u0448\u0435.\u00a0\u0412\u0435\u0440\u043d\u0451\u043c\u0441\u044f\u00a0\u043a \u0442\u0435\u043a\u0441\u0442\u0443.\u00a001:21
\n\u0420\u0430\u0437\u044a\u044f\u0441\u043d\u0435\u043d\u0438\u0435 \u043f\u0440\u0438\u0440\u043e\u0434\u044b \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u044f \u0432 \u00ab\u0423\u0440\u043e\u0432\u043d\u044f\u0445 \u0431\u043e\u0434\u0445\u0438\u0441\u0430\u0442\u0442\u0432\u00bb
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\u041e\u043d\u043e \u0443\u043a\u0430\u0437\u044b\u0432\u0430\u0435\u0442 \u043d\u0430 \u0432\u0440\u043e\u0436\u0434\u0451\u043d\u043d\u043e\u0435 \u0443\u043c\u0435\u043d\u0438\u0435 \u0440\u0430\u0441\u043f\u043e\u0437\u043d\u0430\u0432\u0430\u0442\u044c \u0438\u043b\u0438 \u043d\u0430 \u0432\u0440\u043e\u0436\u0434\u0451\u043d\u043d\u043e\u0435 \u0443\u043c\u0435\u043d\u0438\u0435 \u0440\u0430\u0437\u043b\u0438\u0447\u0430\u0442\u044c \u2014 \u044d\u0442\u043e \u043e\u0434\u043d\u043e \u0438 \u0442\u043e \u0436\u0435. \u0412 \u043a\u0438\u0442\u0430\u0439\u0441\u043a\u043e\u043c \u0442\u0435\u043a\u0441\u0442\u0435 \u0442\u0430\u043a\u0436\u0435 \u0435\u0441\u0442\u044c \u0441\u043b\u043e\u0432\u043e \u00ab\u0438\u0441\u043a\u0443\u0441\u043d\u043e\u0441\u0442\u044c\u00bb, \u043a\u043e\u0442\u043e\u0440\u043e\u0435 \u0432 \u0442\u0438\u0431\u0435\u0442\u0441\u043a\u043e\u043c \u0437\u043d\u0430\u0447\u0438\u0442 \u00ab\u043c\u0430\u0441\u0442\u0435\u0440\u0441\u0442\u0432\u043e, \u0438\u0441\u043a\u0443\u0441\u043d\u043e\u0441\u0442\u044c\u00bb. \u0417\u0434\u0435\u0441\u044c \u043e\u043d\u043e \u0443\u043a\u0430\u0437\u044b\u0432\u0430\u0435\u0442 \u043d\u0430 \u043f\u0440\u0430\u0432\u0438\u043b\u044c\u043d\u0443\u044e \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0443. \u00ab\u041c\u0443\u0434\u0440\u043e\u0441\u0442\u044c\u00bb \u0443\u043a\u0430\u0437\u044b\u0432\u0430\u0435\u0442 \u043d\u0430 \u043f\u043e\u0441\u0442\u0438\u0436\u0435\u043d\u0438\u0435 \u043e\u0431\u044a\u0435\u043a\u0442\u0430 \u0441 \u043f\u043e\u043c\u043e\u0449\u044c\u044e \u043c\u0443\u0434\u0440\u043e\u0441\u0442\u0438. \u0427\u0442\u043e \u043c\u044b \u0434\u043e\u043b\u0436\u043d\u044b \u0434\u0435\u043b\u0430\u0442\u044c \u0441 \u0442\u0435\u043c, \u0447\u0442\u043e \u043c\u044b \u043f\u043e\u043d\u044f\u043b\u0438, \u0441\u043b\u0443\u0448\u0430\u044f \u0443\u0447\u0435\u043d\u0438\u0435, \u0447\u0438\u0442\u0430\u044f \u0435\u0433\u043e \u0432\u0441\u043b\u0443\u0445 \u0438 \u0440\u0430\u0441\u0441\u0443\u0436\u0434\u0430\u044f \u043e \u043d\u0451\u043c? \u041c\u044b \u0434\u043e\u043b\u0436\u043d\u044b \u043f\u043e\u043f\u044b\u0442\u0430\u0442\u044c\u0441\u044f \u043e\u0431\u0440\u0435\u0441\u0442\u0438 \u0435\u0449\u0451 \u0431\u043e\u043b\u044c\u0448\u0435\u0435 \u043f\u043e\u043d\u0438\u043c\u0430\u043d\u0438\u0435. \u0427\u0442\u043e \u0437\u0434\u0435\u0441\u044c \u0437\u043d\u0430\u0447\u0438\u0442 \u00ab\u0440\u0430\u0441\u0441\u0443\u0436\u0434\u0430\u0442\u044c\u00bb? \u042d\u0442\u043e \u0437\u043d\u0430\u0447\u0438\u0442 \u0432\u0441\u0435\u0441\u0442\u043e\u0440\u043e\u043d\u043d\u0435 \u043e\u0431\u0441\u0443\u0436\u0434\u0430\u0442\u044c \u0441 \u0440\u0430\u0437\u043d\u044b\u0445 \u0442\u043e\u0447\u0435\u043a \u0437\u0440\u0435\u043d\u0438\u044f. \u041c\u0443\u0434\u0440\u043e\u0441\u0442\u044c \u043f\u043e\u043c\u043e\u0433\u0430\u0435\u0442 \u043f\u043e\u0441\u0442\u0438\u0447\u044c \u043e\u0431\u044a\u0435\u043a\u0442 \u0433\u043b\u0443\u0431\u0436\u0435 \u0438 \u0431\u043e\u043b\u044c\u0448\u0435, \u0447\u0435\u043c \u0432\u0435\u0449\u0438, \u043a\u043e\u0442\u043e\u0440\u044b\u0435 \u043c\u044b \u0438\u0437\u043d\u0430\u0447\u0430\u043b\u044c\u043d\u043e \u043e\u0431\u043d\u0430\u0440\u0443\u0436\u0438\u043b\u0438 \u0432\u043e \u0432\u0440\u0435\u043c\u044f \u0443\u0447\u0435\u043d\u0438\u044f, \u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u044f \u0438 \u0447\u0442\u0435\u043d\u0438\u044f \u0432\u0441\u043b\u0443\u0445. 05:37
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\n\u0422\u0435\u043f\u0435\u0440\u044c \u043c\u044b \u043c\u043e\u0436\u0435\u043c \u043f\u043e\u0434\u0443\u043c\u0430\u0442\u044c \u043d\u0430\u0434 \u043d\u0430\u0448\u0438\u043c \u043f\u043e\u043d\u0438\u043c\u0430\u043d\u0438\u0435\u043c\u00a0\u043c\u0435\u0434\u0438\u0442\u0430\u0442\u0438\u0432\u043d\u043e\u0433\u043e \u0441\u043e\u0441\u0440\u0435\u0434\u043e\u0442\u043e\u0447\u0435\u043d\u043d\u043e\u0441\u0442\u0438. \u041f\u043e\u0441\u043b\u0435 \u0442\u043e\u0433\u043e, \u043a\u0430\u043a \u043c\u044b \u043f\u043e\u043c\u0435\u0441\u0442\u0438\u043c \u0443\u043c \u0432 \u0441\u043e\u0441\u0442\u043e\u044f\u043d\u0438\u0435 \u0440\u0430\u0434\u043e\u0441\u0442\u0438 \u0438 \u043f\u043e\u0434\u0430\u0442\u043b\u0438\u0432\u043e\u0441\u0442\u0438,\u00a0\u043f\u043e\u0441\u043b\u0435 \u0442\u043e\u0433\u043e, \u043a\u0430\u043a \u043c\u044b \u0435\u0441\u0442\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u044b\u043c \u043e\u0431\u0440\u0430\u0437\u043e\u043c \u0441\u043c\u043e\u0436\u0435\u043c \u0441\u0444\u043e\u043a\u0443\u0441\u0438\u0440\u043e\u0432\u0430\u0442\u044c \u0438 \u0437\u0430\u043a\u0440\u0435\u043f\u0438\u0442\u044c \u0443\u043c \u043d\u0430 \u043e\u0431\u044a\u0435\u043a\u0442\u0435 \u043c\u0435\u0434\u0438\u0442\u0430\u0446\u0438\u0438,\u00a0\u043f\u043e\u043c\u0435\u0441\u0442\u0438\u043c \u0435\u0433\u043e \u0432 \u0442\u0430\u043a\u043e\u0435 \u0441\u043e\u0441\u0442\u043e\u044f\u043d\u0438\u0435,\u00a0\u0442\u043e \u0435\u0433\u043e \u043e\u0447\u0435\u043d\u044c \u043b\u0435\u0433\u043a\u043e\u00a0\u043e\u0431\u0443\u0437\u0434\u0430\u0442\u044c.\u00a0\u0427\u0442\u043e \u043c\u044b \u0434\u043e\u043b\u0436\u043d\u044b \u0434\u0435\u043b\u0430\u0442\u044c,\u00a0\u043e\u0431\u0443\u0437\u0434\u0430\u0432 \u043d\u0430\u0448 \u0443\u043c?\u00a0\u041c\u044b \u0434\u043e\u043b\u0436\u043d\u044b \u0441 \u0435\u0433\u043e \u043f\u043e\u043c\u043e\u0449\u044c\u044e\u00a0\u043f\u043e\u0441\u0442\u0438\u0433\u0430\u0442\u044c \u043a\u043e\u0440\u0435\u043d\u044c \u0440\u043e\u0436\u0434\u0435\u043d\u0438\u0439 \u0438 \u0441\u043c\u0435\u0440\u0442\u0435\u0439,\u00a0\u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u0442\u044c \u0432\u0440\u043e\u0436\u0434\u0451\u043d\u043d\u0443\u044e \u043f\u0440\u0438\u0432\u044f\u0437\u0430\u043d\u043d\u043e\u0441\u0442\u044c \u043a \u0441\u0435\u0431\u0435.\u00a0\u0414\u0430\u043b\u0435\u0435 \u2014 \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u043e\u0432\u0430\u0442\u044c \u043c\u0443\u0434\u0440\u043e\u0441\u0442\u044c,\u00a0\u043a\u043e\u0442\u043e\u0440\u0430\u044f \u043e\u0441\u0432\u043e\u0431\u043e\u0434\u0438\u0442 \u043d\u0430\u0441 \u0438\u0437 \u043a\u0440\u0443\u0433\u0430 \u043f\u0435\u0440\u0435\u0440\u043e\u0436\u0434\u0435\u043d\u0438\u0439.\u00a0\u042d\u0442\u043e \u0438\u0441\u0442\u0438\u043d\u043d\u043e\u0435 \u0436\u0435\u043b\u0430\u043d\u0438\u0435 \u0411\u0443\u0434\u0434\u044b.\u00a014:11
\n\u0422\u0430\u043a\u0438\u043c \u043e\u0431\u0440\u0430\u0437\u043e\u043c \u043c\u044b \u043f\u043e\u043d\u0438\u043c\u0430\u0435\u043c,\u00a0\u0447\u0442\u043e \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0430 \u0441\u043e\u0441\u0440\u0435\u0434\u043e\u0442\u043e\u0447\u0435\u043d\u0438\u044f \u043d\u0443\u0436\u043d\u0430 \u0434\u043b\u044f \u043a\u0443\u043b\u044c\u0442\u0438\u0432\u0438\u0440\u043e\u0432\u0430\u043d\u0438\u044f \u043c\u0443\u0434\u0440\u043e\u0441\u0442\u0438, \u0432\u0435\u0440\u043d\u043e? \u041f\u043e\u044d\u0442\u043e\u043c\u0443 \u0434\u0438\u0441\u0446\u0438\u043f\u043b\u0438\u043d\u0430, \u043c\u0435\u0434\u0438\u0442\u0430\u0446\u0438\u044f \u0438 \u043c\u0443\u0434\u0440\u043e\u0441\u0442\u044c \u2014\u00a0\u044d\u0442\u043e \u0441\u0432\u044f\u0437\u0430\u043d\u043d\u044b\u0435 \u043c\u0435\u0436\u0434\u0443 \u0441\u043e\u0431\u043e\u0439 \u0448\u0430\u0433\u0438.\u00a0\u041d\u0430\u0434\u0435\u044e\u0441\u044c, \u0447\u0442\u043e \u043f\u043e\u0441\u043b\u0435 \u043f\u0440\u043e\u0439\u0434\u0435\u043d\u043d\u043e\u0433\u043e\u00a0\u0432 \u0432\u0430\u0441 \u043f\u043e\u044f\u0432\u0438\u0442\u0441\u044f \u0436\u0435\u043b\u0430\u043d\u0438\u0435 \u0438 \u0441\u0442\u0440\u0435\u043c\u043b\u0435\u043d\u0438\u0435 \u0438\u0437\u0443\u0447\u0430\u0442\u044c \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0435. 14:31
\n\u041d\u0430 \u044d\u0442\u043e\u043c \u043c\u044b \u0437\u0430\u043a\u043e\u043d\u0447\u0438\u043c \u0441\u0435\u0433\u043e\u0434\u043d\u044f\u0448\u043d\u0435\u0435 \u0437\u0430\u043d\u044f\u0442\u0438\u0435.\u00a0\u0411\u043b\u0430\u0433\u043e\u0434\u0430\u0440\u044e \u0432\u0441\u0435\u0445! 14:37
\n[1] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440. 10.
\n[2] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440. 10.
\n[3] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440. 11.<\/p>\n","protected":false},"excerpt":{"rendered":"
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