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00:00<br \/>\n\u5927\u5bb6\u597d\uff01\u53c8\u5230\u4e86\u6211\u4eec\u4e00\u8d77\u5b66\u4e60\u300a\u5e7f\u8bba\u300b\u7684\u65f6\u95f4\u4e86\uff0c\u8fd9\u4e00\u5468\u5927\u5bb6\u8fc7\u5f97\u8fd8\u597d\u5417\uff1f\u5f88\u5f00\u5fc3\u5728\u8fd9\u4e2a\u7f8e\u4e3d\u7684\u661f\u7403\u4e0a\uff0c\u6211\u4eec\u53c8\u5f00\u59cb\u4e00\u8d77\u5b66\u4e60\u300a\u5e7f\u8bba\u300b\uff0c\u8981\u5f88\u73cd\u60dc\u8fd9\u6837\u7684\u7f18\u5206\uff01\u4eca\u5929\u6211\u4eec\u4f1a\u7ee7\u7eed\u5b66\uff0c\u8bf7\u5927\u5bb6\u7ffb\u5230\u300a\u5e7f\u8bba\u300b\u7684340\u9875\u5012\u6570\u7b2c4\u884c\u3002\u8bf7\u5927\u5bb6\u5f00\u59cb\u770b\u539f\u6587\uff1a00:52<br \/>\n\u8fa8\u8bc6\u7f18\u5982\u6240\u6709\u6027\u7684\u5b9a\u3001\u6167\u7684\u89d2\u5ea6<br 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00:00Hello, everyone! It&#8217;s time for us to study the Great Treatise together again. Have you been well this week? I am very happy that, upon this beautiful planet of ours, we are once again learning the Great Treatise together. Let us cherish this precious encounter and opportunity! Today, we will continue in our learning. Please open the Great Treatise, volume 3, to the first paragraph that begins on page 19. Let us begin to read the text. 00:52  How to Identify Concentration and Wisdom Which Observe the Real Nature of Phenomena  Thus, identify concentration and wisdom that focus on the real nature according to whether your mind knows as its object either of the two selflessnesses. Do not identify them according to whether your mind rests in a non-discursive, clear, and blissful state, because there are countless states of concentration which are blissful, clear, and non-discursive, yet which do not orient your mind toward the reality of objects, their lack of self. 01:22  Let me explain this part: Based on what was previously said, the concentration and wisdom which focus on the real nature of phenomena\u2026 Do you remember what the &#8220;real nature of phenomena&#8221; is? It is emptiness. Concentration and wisdom which focus on the real nature\u2014in other words, emptiness\u2014should be identified in relation to the mind. How are they identified? It is by whether the mind realizes either one of the two kinds of selflessness\u2014as the object. This is how they are identified. In other words, be it concentration or wisdom, if the mind realizes either the selflessness of persons or the selflessness of phenomena,[1] then this is a concentration or wisdom that takes the real nature\u2014or emptiness\u2014as its object. If it does not realize either one of the two kinds of selflessness, then it is not a concentration or wisdom that takes the real nature\u2014or emptiness\u2014as its object. 02:24  For this reason, one must not use whether the mind has such qualities as clarity, bliss, and non-discursiveness as the criteria to determine whether a concentration or wisdom takes the real nature of phenomena as its object. In other words, we should not think that if the mind has clarity, bliss, and non-discursiveness, then it must have the real nature\u2014emptiness\u2014as its object; or that if the mind lacks clarity, bliss, or non-discursiveness, then it must not have the real nature as its object. Why shouldn&#8217;t we think in this way? It is because there exist an immeasurable amount of concentrations which are blissful, clear, and non-discursive; and such concentrations are not uniquely identified by whether the mind takes the reality of selflessness as its object\u2014This is not how they are identified. Clearly, &#8220;reality&#8221; here refers to emptiness. Here, it is said that before we even talk about realizing emptiness, even if the mind is not directed toward emptiness, can one still possibly obtain that kind of bliss, clarity, and so on? Actually, even without directing one&#8217;s mind toward emptiness, one can still obtain a concentration that has bliss, vivid clarity, and non-discursiveness. 03:44  For instance, non-Buddhist meditators can also achieve concentrations that possess bliss, clarity, and non-discursiveness. However, we know that they do not study or meditate on emptiness, and that their concentration practice will never lead to emptiness, since they do not have any instructions on it. Only the Buddha has taught about emptiness, and only the Buddhist teachings address the topic of emptiness. Therefore, one must not use whether the mind is in a blissful, clear, and non-discursive state as the line to tell whether one has attained concentration or wisdom on the real nature of phenomena. Is this part clear? 04:25  Non-Discursive Concentration is Possible Even without Knowing Emptiness  Alright, we will now continue into the next part. Let&#8217;s read on. Are you reading from the book? Make sure to find the line! 04:35  Even without finding the view that knows the way things are, simply holding the mind without any discursive activity is enough to induce such a state. This is a directly perceivable fact. Therefore, even without understanding emptiness, nothing at all prevents you from developing non-discursive concentration. 04:49  This says: Even if one has not realized the correct view of the nature of reality, which means one has not attained\u2014what is it?\u2014the right view of emptiness, yet if one just holds the mind in place without any discursive thoughts, then one can still give rise to non-discursive concentration. This is actually something that we can see directly. Therefore, even without understanding emptiness, can one still give rise to non-discursive concentration? Yes, one can. Not knowing emptiness, and, having non-discursive concentration\u2014are these two in conflict? No, not in the least. Not knowing emptiness does not prevent us from attaining non-discursive concentration. This makes sense, right? 05:37  Now, let us continue in the text. Have you found the line? 05:42  If you keep your mind that way for a long time, the strength of this would cause the wind-energies to become serviceable. Once this occurs, nothing precludes the arising of bliss, as it is the nature of such serviceability to create mental and physical delight and bliss. Once bliss has arisen, then there will be mental clarity by the power of the quality of clarity in the feelings of delight and bliss. 06:01  To explain this part: If one persists for a long time in holding the mind that way&#8230; Note: What does &#8220;that way&#8221; mean here? It is non-discursive concentration, right? After giving rise to a non-discursive concentration, if one keeps holding the mind in such concentration for a long time, then by the strength of holding the mind like this\u2014through long periods of training, one would develop this strength for holding the mind\u2014as soon as one gives rise to\u2014Note this!\u2014as soon as one gives rise to serviceable wind energies&#8230;What are these wind energies? They are the wind within the body.[2] Without cultivating concentration, the body&#8217;s wind-energies are not serviceable. What does &#8220;not serviceable&#8221; mean? It means they are not in our control. They are rough and untamed. However, through the strength of holding the mind, the wind within the body becomes moderated and tamed. Once wind-energies become moderated and tamed, our body and mind will naturally give rise to bliss and joy\u2014In this way, the body and mind naturally give rise to bliss and joy. 07:03  So as a result\u2014Note this!\u2014if one has not realized emptiness, or has not gained the right view of emptiness, would this prevent the arising of joy and bliss? No, it would not. Not having realized emptiness does not render one&#8217;s mind unable to give rise to the joy and bliss of meditative concentration. So, when this bliss arises in the mind, because the feeling of this bliss has a quality of clarity&#8230;This joyful, blissful feeling has a quality of being very clear, right?\u2014very clear. The clarity of this joy has a power to it\u2014note here!\u2014which can produce the clarity of the mind. 07:42  One Must Differentiate Between Concentrations Which Do and Do Not Know Emptiness  Next, we will continue to read the text. Have you found the line? Let&#8217;s read: 07:47  For this reason, there is not a single authentic source to prove that all blissful, clear, and non-discursive concentrations know reality. Therefore, since bliss, clarity, and non-discursiveness are present in concentrations that know emptiness, yet very often occur in concentrations that are not directed toward emptiness, you have to differentiate these two. 08:12  Let&#8217;s take a look at what this passage is saying. It says: In light of the above, if one wants to conclude that all clear and blissful non-discursive concentrations must involve the realization of emptiness, &#8220;there is not a single authentic source to prove [it]&#8221;\u2014this has no basis in any authentic sources! It is not supported by any of them. No authentic sources say that all clear, blissful, and non-discursive concentrations necessarily realize the real nature\u2014emptiness. So, for concentrations which realize emptiness, they may indeed be clear, blissful, and non-discursive; however, there are also very many concentrations where the mind is not directed toward emptiness, but which also produce clarity, bliss, and non-discursiveness. So, we must be cognizant of the differences between these two kinds. 09:15  In brief, from what we have discussed previously on the topic of &#8220;vivid intensity,&#8221; we know we must not think of vivid intensity as the dividing line, thinking that without it, one has serenity, and with it, one has insight. We should take this way of differentiating serenity and insight and cross it out completely. It is incorrect! It has no basis in the scriptural teachings since the teachings tell us serenity and insight are different mental factors: serenity is concentration; insight is wisdom. Also, all states of serenity must possess vivid intensity, so we cannot say that serenity lacks vivid intensity. Actually, let us take a moment to analyze this issue about vivid intensity. One may think vivid intensity is what determines whether a mental state is serenity or insight, but in this case, one does not understand either serenity or insight, because this whole issue about vivid intensity is not what actually identifies either of the two\u2014serenity or insight. 10:17  Then, another question follows: If one settles in a clear, blissful, and non-discursive state, would this count as insight? How many scenarios does this involve? There are two scenarios: either the mind does not have these qualities, or it has them. In the first case, if the mind does not have clarity, bliss, and non-discursiveness, then it is neither serenity nor insight. Is this so? Then, in the second case, if the mind has these qualities, then it can count as serenity, but not necessarily insight\u2014right?\u2014since this state of mind might not be capable of discernment. It might not have the pliancy that arises from discernment. 11:00  So, if one achieves clarity, bliss, and non-discursiveness in concentration, does that mean one has realized emptiness? What are your answers? Not necessarily, right? And why is this so? It is because\u2014for someone who has not realized emptiness, can one still practice and give rise to a non-discursive concentration which has clarity and bliss? Yes, this is possible. For this reason, the realization of emptiness and the generation of a clear, blissful, and non-discursive mental state are two very different things! 11:35  If we do not carefully take note of the differences, then, when we practice concentration\u2014Note this well!\u2014we may indeed attain a clear, blissful, and non-discursive concentration, but at that time, if one starts thinking that one has realized emptiness, or that one has attained the insight that realizes emptiness, this would be an absolute mistake! In actuality, one would only be practicing concentration! If one mistakenly thinks that a clear, blissful, and non-discursive concentration is an indicative experience of realizing insight, then what a grave mistake! If one thinks one has reached insight or emptiness, then one may think one has found liberation, but in fact, this is just a concentration practice\u2014it is nowhere near liberation! Therefore, in identifying concentration and wisdom, their points of distinction are very important. 12:34  A Concluding Exhortation  I am very happy to have studied this section with everyone today. I hope, through everyone&#8217;s repeated efforts in listening and study, we will come to understand this section more and more clearly. Let us all be sure to keep striving! Thank you! 12:53  Reference: The Great Treatise Passage Studied          Original English text (Snow Lion text, Vol. III, pp. ____)      English textin this transcript      Tibetan text,w\/ rough lit. interpretation      Chinese text,w\/ rough lit. interpretation              ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~          Thus,      \u00a0      \u0f0d\u0f51\u0f7a\u0f66\u0f0b\u0f53\u0f0b  Therefore,      \u6545Therefore          identify[1]       \u00a0      \u00a0      \u00a0          concentration and wisdom that focus on the real nature      \u00a0      \u0f47\u0f72\u0f0b\u0f63\u0f9f\u0f0b\u0f56\u0f0b\u0f63\u0f0b\u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f51\u0f44\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f53\u0f72\u0f0d  for the concentration and wisdom that take up the real nature,      \u7de3\u5982\u6240\u6709\u6027\u4e4b\u5b9a\u3001\u6167\uff0c  concentration and wisdom that take up the as-existent nature          according to[2]      \u00a0      identify them [or: they are identified] [1] in terms of[2]      \u662f\u5c31[2]  are determined[1] based on[2]          whether your mind knows as its object either of the two selflessnesses      \u00a0      \u0f61\u0f74\u0f63\u0f0b\u0f56\u0f51\u0f42\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b\u0f42\u0f44\u0f0b\u0f61\u0f44\u0f0b\u0f62\u0f74\u0f44\u0f0b\u0f56\u0f0b\u0f56\u0fb3\u0f7c\u0f0b\u0f51\u0f7a\u0f66\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f58\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b  whether or not the mind realizes the object that is either of the two selflessnesses      \u5167\u5fc3\u8b49\u8207\u672a\u8b49\u4e8c\u7121\u6211\u5883\u96a8\u4e00  whether or not the mind has realized the object that is\u00a0 any one of the two selflessnesses,          \u00a0      \u00a0      \u0f40\u0fb1\u0f72\u0f0b\u0f66\u0f92\u0f7c\u0f0b\u0f53\u0f66\u0f0b\u0f44\u0f7c\u0f66\u0f0b\u0f42\u0f5f\u0f74\u0f44\u0f0b\u0f56\u0f62\u0f0b\u0f56\u0fb1\u0f0b[1]      \u800c\u5b9a[1]          .      \u00a0      \u0f61\u0f72\u0f0d, and      \uff0c, [and]          Do not identify them according to whether your mind rests in a non-discursive, clear, and blissful state,      \u00a0      \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f56\u0f51\u0f7a\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f51\u0f44\u0f0b\u0f56\u0f45\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f58\u0f72\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f62\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f58\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f66\u0f92\u0f7c\u0f0b\u0f53\u0f66\u0f0b\u0f44\u0f7c\u0f66\u0f0b\u0f5f\u0f72\u0f53\u0f0b\u0f54\u0f62\u0f0b\u0f58\u0f72\u0f0b\u0f60\u0f42\u0fb1\u0f74\u0f62\u0f0b  do not identify them [or: are not identified] (instead) in terms of whether or not the mind abides in a non-conceptual state that possesses bliss and clarity,      \u975e\u5c31\u5176\u5fc3\u4f4f\u8207\u4e0d\u4f4f\u660e\u4e86\u3001\u5b89\u6a02\u3001\u7121\u5206\u5225\u76f8\u800c\u70ba\u5224\u5225\uff0c  are not distinguished by whether this\/their mind abides in clear, blissful and non-differentiating characteristics,  \u00a0          because[3]      \u00a0      \u0f4f\u0f7a\u0f0d[3\/]because[3]      \u4ee5[3\/]because[3]           there are countless states of concentration which are blissful, clear, and non-discursive,[5]      \u00a0      \u0f61\u0f74\u0f63\u0f0b\u0f56\u0f51\u0f42\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0f7a\u0f0b\u0f41\u0f7c\u0f0b\u0f53\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f56\u0fb3\u0f7c\u0f0b\u0f41\u0f0b\u0f58\u0f0b\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b[4]  there are limitless blissful, clear and  non-conceptual concentrations[5]      \u5fc3\u672a\u8da3\u5411\u7121\u6211\u771f\u5be6\u8005\uff0c[4]  with the mind not directed toward the reality of selflessness,[4]          yet which do not orient your mind toward the reality of objects,\u00a0 their lack of self[4]  \u00a0      \u00a0      \u0f56\u0f51\u0f7a\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f58\u0f72\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f51\u0f54\u0f42\u0f0b\u0f4f\u0f74\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f61\u0f7c\u0f51\u0f0b\u0f54[5]of which the mind is not directed toward the &#8220;just-that&#8221; nature [i.e. suchness\/reality] of selflessness of\/as the object[4]      \u4ea6\u6709\u7121\u91cf\u660e\u3001\u6a02\u3001\u7121\u5206\u5225\u4e09\u6469\u5730[5]  there are also immeasurable amounts of clear, blissful, and non-differentiating samadhis[5]          .      \u00a0      \u0f0b\u0f0b\u0f0b\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0b[3\/]\u0f62\u0f7c\u0f0d.      \u6545[3\/]\u3002.          ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~          \u00a0      \u00a0      \u0f0d\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f9f\u0f62\u0f0bIn this way,      \u00a0          \u00a0      \u00a0      \u00a0      \u73fe\u524d\u53ef\u8b49\uff0c[6]  It is directly realizable\/provable\/verifiable that          Even without finding the view that knows the way things are,      \u00a0      \u0f61\u0f72\u0f53\u0f0b\u0f63\u0f74\u0f42\u0f66\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f63\u0f9f\u0f0b\u0f56\u0f0b\u0f58\u0f0b\u0f62\u0f99\u0f7a\u0f51\u0f0b\u0f40\u0fb1\u0f44\u0f0b  even without attaining the view that realizes the way of being [or: the way things are],      \u96d6\u672a\u7372\u5f97\u5be6\u6027\u898b\u89e3\uff0c  even without obtaining the view of the nature of reality,          any totally non-discursive mind can be adequate to induce bliss and clarity.      simply holding the mind without any discursive activity is enough to induce such a state.      \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f45\u0f72\u0f62\u0f0b\u0f61\u0f44\u0f0b\u0f58\u0f72\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0f5f\u0f74\u0f44\u0f0b\u0f56\u0f66\u0f0b\u0f46\u0f7c\u0f42\u0f0b\u0f54\u0f0b  that it can be done through holding the mind in a non- conceptual state      \u4f46\u53ef\u57f7\u5fc3\u4ee4\u7121\u5206\u5225\uff0c  one can just hold the mind without any differentiation.          \u00a0      This is a directly perceivable fact.[6]      \u0f58\u0f44\u0f7c\u0f53\u0f0b\u0f66\u0f74\u0f58\u0f0b\u0f42\u0fb1\u0f72\u0f66\u0f0b\u0f60\u0f42\u0fb2\u0f74\u0f56\u0f0b\u0f54[6]  is established by direct perception,      \u00a0          \u00a0      \u00a0      \u0f0b\u0f0b\u0f0b\u0f66\u0f0d[7], so[7]      \u00a0          ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~          \u00a0      Therefore,[7]      \u00a0      \u6545[7]  Therefore,[7]          Even without understanding emptiness[8] by establishing it in perception[6],(Note: The placement of &#8220;by establishing it in perception&#8221; here reflects a different decomposition of the Tibetan sentence.)      even without understanding emptiness[8],      \u0f66\u0f9f\u0f7c\u0f44\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f58\u0f0b\u0f42\u0f7c\u0f0b\u0f61\u0f44\u0f0b[8]there is not even a single bit of contradiction[10]       \u672a\u89e3\u7a7a\u6027[8]\uff0ceven without understanding emptiness[8],          nothing prevents you[10]      \u00a0      \u0f58\u0f72\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f56\u0f0b\u0f63\u0f0b[9]for non-conceptual concentrations to arise[9]      \u751f\u7121\u5206\u5225\u5b9a\uff0c[9]for non-differentiating concentrations to arise,[9]          from developing non-discursive concentration.[9]      \u00a0      \u0f60\u0f42\u0f63\u0f0b\u0f56\u0f0b\u0f45\u0f74\u0f44\u0f0b\u0f5f\u0f51\u0f0b\u0f40\u0fb1\u0f44\u0f0b\u0f58\u0f7a\u0f51\u0f0b[10]  even without understanding emptiness;[8]      \u7121\u5c11\u76f8\u9055\u3002[10]  there is not even a little bit of contradiction.[10]          \u00a0      \u00a0      \u0f63\u0f0d and      \u00a0          ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~          If you keep your mind that way for a long time, you cause the wind-energies to become serviceable.      If you keep your mind that way for a long time, the strength of this would cause the wind-energies to become serviceable.      \u0f51\u0f7a\u0f60\u0f72\u0f0b\u0f66\u0f92\u0f7c\u0f0b\u0f53\u0f66\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f62\u0f72\u0f44\u0f0b\u0f51\u0f74\u0f0b\u0f5f\u0f72\u0f53\u0f0b\u0f53\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f5f\u0f72\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f58\u0f50\u0f74\u0f66\u0f0b\u0f62\u0fb3\u0f74\u0f44\u0f0b\u0f63\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f62\u0f74\u0f44\u0f0b\u0f56\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f63\u0f0d  in this way if one holds the mind for a long time, by the power of holding the mind, utilizable\/workable wind arises; and      \u82e5\u80fd\u7531\u6b64\u4e45\u651d\u5176\u5fc3\uff0c\u4ee5\u651d\u5fc3\u529b\u751f\u582a\u80fd\u98a8\uff0c  If through this, the mind can be held\/sustained for a long time, by the strength of holding\/sustaining the mind, capable wind is produced;          Once this occurs, nothing precludes the arising of bliss, as it is the nature of such serviceability to create mental and physical delight and bliss.      \u00a0      \u0f51\u0f7a\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f53\u0f0b\u0f63\u0f74\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f63\u0f0b\u0f51\u0f42\u0f60\u0f0b\u0f56\u0f51\u0f7a\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f56\u0f0b\u0f46\u0f7c\u0f66\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f54\u0f66\u0f0b\u0f56\u0f51\u0f7a\u0f0b\u0f56\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f56\u0f0b\u0f58\u0f72\u0f0b\u0f60\u0f42\u0f63\u0f0b\u0f5e\u0f72\u0f44\u0f0c\u0f0d  when that arises, it is the nature of things [lit. nature of phenomena] that joy and bliss of the body and mind arise, so there is no contradiction for the arising of bliss; and,      \u5f7c\u751f\u8d77\u6642\uff0c\u8eab\u5fc3\u6cd5\u723e\u80fd\u751f\u559c\u6a02\uff0c\u6545\u751f\u5b89\u6a02\u4ea6\u4e0d\u76f8\u9055\u3002  when that arises, the body and mind naturally give rise to joy and bliss, thus there is also no contradiction for bliss to arise.          Once bliss has arisen,      \u00a0      \u0f51\u0f7a\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f53\u0f0b  as that arises,      \u559c\u6a02\u751f\u5df2\uff0c  When joy and bliss have arisen,          then there will be mental clarity by virtue of the quality of clarity in the feelings of delight and bliss.      then there will be mental clarity by the power of the quality of clarity in the feelings of delight and bliss.      \u0f51\u0f42\u0f60\u0f0b\u0f56\u0f51\u0f7a\u0f60\u0f72\u0f0b\u0f5a\u0f7c\u0f62\u0f0b\u0f56\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f58\u0f50\u0f74\u0f66\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f63\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f46\u0f0b\u0f60\u0f7c\u0f44\u0f0b\u0f56  by the power of the clear feature of the feelings of\u00a0 happiness and bliss, the clarity factor emerges to the mind;      \u5373\u7531\u559c\u6a02\u53d7\u76f8\u660e\u4e86\u529b\uff0c\u80fd\u4ee4\u5fc3\u8d77\u660e\u5206\u3002  by the strength of the clear feature of joy and bliss, it can make the mind give rise to clarity.          \u00a0      \u00a0      \u0f0b\u0f0b\u0f0b\u0f66\u0f0b\u0f53\u0f0d[11]so[11]      \u00a0          ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~          For this reason,[11]      \u00a0      \u00a0      \u6545[11]Therefore[11]          there is not a single authentic source[13]       \u00a0      there is not even one proper source[13]      \u00a0          to prove that[12]       \u00a0      for establishing that[12]       \u8aaa[12]to say that[12]           all blissful, clear, non-discursive concentrations know reality      \u00a0      \u0f56\u0f51\u0f7a\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f58\u0f72\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f51\u0f7a\u0f0b\u0f41\u0f7c\u0f0b\u0f53\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f62\u0f0b  all blissful, clear and non-conceptual concentrations realize the &#8220;just-that&#8221; nature [i.e. suchness\/reality]      \u4e00\u5207\u660e\u4e86\u3001\u5b89\u6a02\u3001\u7121\u5206\u5225\u5b9a\uff0c\u7686\u8b49\u771f\u6027\uff0c  all clear, blissful and non-differentiating concentrations realize the true nature,          \u00a0      \u00a0      \u0f56\u0f66\u0f92\u0fb2\u0f74\u0f56\u0f0b\u0f54\u0f0b\u0f63\u0f0b[12]      \u00a0          .      \u00a0      \u0f64\u0f7a\u0f66\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f61\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f54\u0f0b\u0f45\u0f72\u0f0b\u0f61\u0f44\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f51\u0f7c[13]\u0f0d \u0f0d  .      \u5168\u7121\u78ba\u8b49[13]\u3002  there is no firm evidence at all[13].          Therefore,[14]       \u00a0      \u0f51\u0f7a\u0f66\u0f0b\u0f53\u0f0b[14]With that,[14]       \u6545[14]Therefore[14],          since[18] bliss, clarity, and non-discursiveness are present[16]      \u00a0      \u0f66\u0f9f\u0f7c\u0f44\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f63[15]  while[17] bliss, clarity and non-conceptuality also emerge[16],      \u8b49\u7a7a\u6027\u5999\u4e09\u6469\u5730\uff0c[15]  even though[17] concentrations that realize emptiness[15]          in concentrations that know emptiness,[15]      \u00a0      \u0f0b\u0f0b\u0f0b\u0f60\u0f44\u0f0b\u0f56\u0f51\u0f7a\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f58\u0f72\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f60\u0f7c\u0f44\u0f0b[16]\u0f63\u0f0b[17]for concentrations that realize emptiness,[15]      \u96d6[17]\u6709\u660e\u3001\u6a02\u3001\u7121\u6240\u5206\u5225\uff0c[16]involve the clear, blissful, and non-differentiating,[16]          yet[17] very often occur in concentrations that are not directed toward emptiness,      \u00a0      \u0f66\u0f9f\u0f7c\u0f44\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f56\u0fb3\u0f7c\u0f0b\u0f41\u0f0b\u0f58\u0f0b\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f63\u0f60\u0f44\u0f0b\u0f56\u0f51\u0f7a\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f58\u0f72\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f60\u0f56\u0fb1\u0f74\u0f44\u0f0b\u0f56\u0f0b\u0f46\u0f7a\u0f66\u0f0b\u0f58\u0f44\u0f0b\u0f56  in concentrations that are not directed towards emptiness, there are also significantly many of\/with arisings of bliss, clarity, and non-conceptuality,      \u8af8\u672a\u8da3\u5411\u7a7a\u6027\u4e4b\u5b9a\u4ea6\u6709\u6975\u591a\u660e\u4e86\u3001\u5b89\u6a02\u53ca\u7121\u5206\u5225\uff0c  concentrations not directed towards emptiness also involve extremely great amounts of the clear, blissful and non-differentiating,          you have to differentiate these two.      \u00a0      \u0f0b\u0f0b\u0f0b\u0f66[18]\u0f0b\u0f51\u0f7a\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f41\u0fb1\u0f51\u0f0b\u0f55\u0fb1\u0f7a\u0f51\u0f0b\u0f51\u0f42\u0f7c\u0f66\u0f0b\u0f66\u0f7c\u0f11  so[18], it is necessary to set apart the distinctions for those two.      \u6545[18]\u61c9\u5584\u8fa8\u4e8c\u5b9a\u5dee\u5225\u3002  so[18] one should well distinguish the differences between these two concentrations.          [1] Here, &#8220;selflessness&#8221; does not refer to &#8220;altruism&#8221; as it often does in the colloquial sense. As a Buddhist term, &#8220;selflessness&#8221; (\u0f56\u0f51\u0f42\u0f0b\u0f58\u0f7a\u0f51\u0f0b; bdag med) usually refers to the negation of the intrinsic self, i.e., to indicate that something does not possess an intrinsic self. Everything conceivable is selfless in this sense, since nothing possesses an intrinsic self.  &#8220;Persons&#8221; (\u0f42\u0f44\u0f0b\u0f5f\u0f42; gang zag), when used as part of the Buddhist term &#8220;selflessness of persons,&#8221; includes any sentient beings at all, referring to every sentient being as a personal entity, and not just &#8220;humans&#8221; in the usual sense of the word. Here, this word does not literally appear in the Tibetan text of the Great Treatise, because the two kinds of selflessness are not explicitly named in the treatise.  [2] A distinction should be noted for &#8220;wind&#8221; in this context. It does not precisely mean the movement of air or the breath. Here, it involves something more subtle within the body. However, a fuller understanding of it would require a much more detailed study, and is beyond the scope of the current discussion. 00:00\uc548\ub155\ud558\uc138\uc694! \ub610 \ud568\uaed8 \u300e\ub78c\ub9bc\u300f\uc744 \ubc30\uc6b0\ub294 \uc2dc\uac04\uc785\ub2c8\ub2e4. \uc774\ubc88 \uc8fc \uc798 \uc9c0\ub0b4\uc168\ub098\uc694? \uc774\ub807\uac8c \uc544\ub984\ub2e4\uc6b4 \ubcc4\uc5d0\uc11c \ub610 \ud568\uaed8 \u300e\ub78c\ub9bc\u300f\uc744 \ubc30\uc6b8 \uc218 \uc788\uc5b4\uc11c \uc815\ub9d0 \uae30\uc069\ub2c8\ub2e4. \uc774\ub7f0 \uc778\uc5f0\uc744 \uc18c\uc911\ud788 \uc5ec\uae30\uc138\uc694! \uc624\ub298 \uacc4\uc18d \ubc30\uc6b0\uaca0\uc2b5\ub2c8\ub2e4. \ud568\uaed8 \u300e\ub78c\ub9bc\u300f 620\ud398\uc774\uc9c0 \uc5ec\uc12f \ubc88\uc9f8 \uc904 \uc6d0\ubb38\uc744 \ubcf4\uc138\uc694. 00:52  \uc5ec\uc18c\uc720\uc131\uc758 \uc815, \ud61c\ub97c \ubd84\ubcc4\ud558\ub294 \uc2dc\uac01  \u201c\uadf8\ub7ec\ubbc0\ub85c \uc5ec\uc18c\uc720\uc131(\u5982\u6240\u6709\u6027)\uc744 \uc5f0(\u7de3)\ud55c \uc0bc\ub9e4\uc640 \uc9c0\ud61c\ub294 \uc774\ubb34\uc544\uc131(\u4e8c\u7121\u6211\u6027) \uac00\uc6b4\ub370 \uc5b4\ub290 \ud558\ub098\ub4e0 \ub9c8\uc74c\uc774 \uae68\ub2eb\uac70\ub098 \uae68\ub2eb\uc9c0 \ubabb\ud55c \uac83\uc73c\ub85c\uc368 \ud310\ubcc4\ub418\ub294 \uac83\uc774\uc9c0, \ub9c8\uc74c\uc774 \uc548\ub77d \uba85\ub8cc\ud568\uc744 \uac16\ucd98 \ubb34\ubd84\ubcc4\uc5d0 \uc548\uc8fc\ud558\uace0 \uc548\uc8fc\ud558\uc9c0 \uc54a\ub294 \uac83\uc73c\ub85c\uc368 \ud310\ubcc4\ud558\ub294 \uac83\uc740 \uc544\ub2c8\ub2e4. \ubb34\uc544\uc758 \uc9c4\uc2e4\uc131\uc73c\ub85c \ub9c8\uc74c\uc774 \ud5a5\ud558\uc9c0\ub294 \uc54a\uc9c0\ub9cc \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4 \uc0bc\ub9e4\uac00 \uc788\uae30 \ub54c\ubb38\uc774\ub2e4.\u201d 01:22  \uadf8\ub7fc \uc124\uba85\ud558\uaca0\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc5ec\uc18c\uc720\uc131(\u5982\u6240\u6709\u6027)\uc744 \uc5f0(\u7de3)\ud55c \uc815\uacfc \ud61c. \u2018\uc5ec\uc18c\uc720\uc131\u2019\uc774 \ubb34\uc5c7\uc778\uc9c0 \uae30\uc5b5\ud558\uace0 \uacc4\uc2e0\uac00\uc694? \uacf5\uc131\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uc5ec\uc18c\uc720\uc131\uc744 \uc5f0\ud55c \uac83, \uc989 \uacf5\uc131\uc758 \uc815\uacfc \uc9c0\ud61c\ub97c \ub9c8\uc74c\uc18d\uc73c\ub85c \ud655\uc778\ud569\ub2c8\ub2e4. \uc5b4\ub5bb\uac8c \ud655\uc778\ud569\ub2c8\uae4c? \uc989 \ub9c8\uc74c\uc18d\uc5d0\uc11c \ub450\uac00\uc9c0 \ubb34\uc544(\u7121\u6211)\uc758 \uacbd(\u5883) \uc911\uc5d0 \uc5b4\ub290 \ud558\ub098\ub77c\ub3c4 \uc99d\ub4dd\ud588\ub290\ub0d0\uc5d0 \ub530\ub77c\uc11c \ubcc0\uc2dd(\ubcc0\u8b58) \ud569\ub2c8\ub2e4. \ub2e4\uc2dc \ub9d0\ud558\uba74 \uc815\uc774\uac74 \ud61c\uc774\uac74. \ub9cc\uc57d \ubcf4\ud2b9\uac00\ub77c\ubb34\uc544(\u88dc\u7279\u4f3d\u56c9\u7121\u6211)\ud639\uc740 \ubc95\ubb34\uc544(\u6cd5\u7121\u6211)-\uc778\ubb34\uc544(\u4eba\u7121\u6211)\uc640 \ubc95\ubb34\uc544\ub97c \uc99d\ub4dd\ud55c \uc815\uacfc \ud61c\ub294 \uc5ec\uc18c\uc720\uc131\uc744 \uc5f0\ud55c \uc815\uacfc \ud61c\uc785\ub2c8\ub2e4. \uc989 \uacf5\uc131\uc744 \uc5f0\ud55c \uc815\uacfc \ud61c\uc785\ub2c8\ub2e4. \ub9cc\uc57d \ub450 \uac00\uc9c0 \ubb34\uc544 \uc911\uc5d0 \uc5b4\ub290 \uac83 \ud558\ub098\ub3c4 \uc99d\ub4dd \ubabb\ud55c \uc815\uacfc \ud61c\ub294 \uc5ec\uc18c\uc720\uc131\uc744 \uc5f0\ud55c \uc815\uacfc \ud61c\uac00 \uc544\ub2d9\ub2c8\ub2e4. \uc989 \uacf5\uc131\uc744 \uc5f0\ud55c \uc815\uacfc \ud61c\uac00 \uc544\ub2d9\ub2c8\ub2e4. 02:24  \uadf8\ub7ec\ubbc0\ub85c \uc808\ub300\ub85c \ub0b4\uc2ec\uc5d0 \uc548\ub77d, \ub69c\ub837\ud568, \ubb34\ubd84\ubcc4\uc758 \uc720\ubb34\ub85c\uc11c \uc5ec\uc18c\uc720\uc131\uc744 \uc5f0\ud558\ub294 \uc815\uacfc \ud61c\ub97c \uad6c\ubd84\ud574\uc11c\ub294 \uc548\ub429\ub2c8\ub2e4. \ub2e4\uc2dc \ub9d0\ud574\uc11c \uc548\ub77d\uacfc \ub69c\ub837\ud568\uc774 \uc788\ub294 \ubb34\ubd84\ubcc4\uc774 \uc5ec\uc18c\uc720\uc131\uacfc \uacf5\uc131\uc744 \uc5f0\ud558\ub294 \uac83\uc774\uba70, \uc548\ub77d\uacfc \ub69c\ub837\ud568\uc774 \uc5c6\ub294 \ubb34\ubd84\ubcc4\uc740 \uc5ec\uc18c\uc720\uc131\uc744 \uc5f0\ud558\uc9c0 \uc54a\ub294 \uac83\uc774\ub77c\uace0 \uc774\ud574\ud574\uc11c\ub294 \uc548\ub429\ub2c8\ub2e4. \uadf8\ub7fc \uc65c \uc774\ub807\uac8c \uc774\ud574\ud574\uc11c\ub294 \uc548 \ub418\ub294 \uac83\uc778\uac00? \uc548\ub77d, \ub69c\ub837\ud568, \ubb34\ubd84\ubcc4\uc758 \uc815\uc774 \ubb34\uc218\ud788 \uc788\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uc774\ub7ec\ud55c \uc815\uc740 \ub0b4\uc2ec\uc774 \ubb34\uc544\uc9c4\uc2e4\uc758 \uacbd\uc73c\ub85c \ud5a5\ud558\ub294 \uac83\uc73c\ub85c \uacb0\uc815\ud558\ub294 \uac83\uc774 \uc544\ub2c8\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uc774\uac83\uc73c\ub85c \ub098\ub204\ub294 \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. \uc5ec\uae30\uc11c \u2018\uc9c4\uc2e4\u2019\uc774\ub780 \uacf5\uc131\uc744 \ub73b\ud558\ub294 \uac83\uc774 \ud655\uc2e4\ud569\ub2c8\ub2e4. \uc6b0\uc120 \uacf5\uc131\uc744 \uc99d\ub4dd\ud588\ub294\uac00\ub97c \ub530\uc9c0\uc9c0 \ub9d0\uace0, \uc124\uc0ac \ub0b4\uc2ec\uc774 \uacf5\uc131\uc73c\ub85c \ud5a5\ud558\uc9c0 \uc54a\ub354\ub77c\ub3c4 \uc55e\uc11c \ub9d0\ud55c \uc548\ub77d, \ub69c\ub837\ud568 \ub4f1\ub4f1\uc744 \uc5bb\uc744 \uc218 \uc788\uc744\uae4c\uc694? \uacf5\uc131\uc73c\ub85c \ud5a5\ud558\uc9c0 \uc54a\uc544\ub3c4 \uc548\ub77d, \ub69c\ub837\ud568, \ubb34\ubd84\ubcc4\uc744 \uac16\ucd98 \uc815\uc744 \uc5bb\uc744 \uc218 \uc788\uc2b5\ub2c8\ub2e4. 03:44  \uc608\ub97c \ub4e4\uc790\uba74 \uc678\ub3c4(\u5916\u9053)\ub3c4 \uc815\uc744 \ub2e6\uc2b5\ub2c8\ub2e4. \uadf8\ub4e4\ub3c4 \uc548\ub77d, \ub69c\ub837\ud568, \ubb34\ubd84\ubcc4\uc744 \uac16\ucd98 \uc815\uc744 \uc5bb\uc744 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \uc5ec\ub7ec\ubd84\ub4e4 \ub2e4 \uc544\uc2dc\ub2e4\uc2dc\ud53c \uc678\ub3c4\uc5d0\uac8c\ub294 \uacf5\uc131\uc774 \uc5c6\uc2b5\ub2c8\ub2e4. \uadf8\ub4e4\uc774 \uc815\uc744 \ub2e6\uc544\ub3c4 \uacf5\uc131\uc73c\ub85c \ud5a5\ud558\uc9c0 \ubabb\ud569\ub2c8\ub2e4. \uacf5\uc131\uc758 \uac00\ub974\uce68\uc774 \uc5c6\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uc624\ub85c\uc9c0 \ubd80\ucc98\ub2d8\uaed8\uc11c \uacf5\uc131\uc758 \uac00\ub974\uce68\uc744 \uac1c\uc2dc(\u958b\u793a)\ud588\uc2b5\ub2c8\ub2e4. \ubd88\uad50\ub9cc\uc774 \uacf5\uc131\uc744 \uc124\uba85\ud569\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \ub0b4\uc2ec\uc5d0 \uc548\ub77d, \ub69c\ub837\ud568\uc774 \uc788\ub294 \ubb34\ubd84\ubcc4\ub85c\uc11c \uc5ec\uc18c\uc720\uc131\uc744 \uc5f0\ud558\ub294 \uc815\uacfc \ud61c\ub97c \uad6c\ubcc4\ud574\uc11c\ub294 \uc548\ub429\ub2c8\ub2e4. \uc54c\uc544\ub4e4\uc73c\uc168\ub098\uc694? 04:25  \uacf5\uc131\uc744 \uc774\ud574\ud558\uc9c0 \ubabb\ud558\ub294 \uac83\uacfc \ubb34\ubd84\ubcc4 \uc815\uc774 \uc77c\uc5b4\ub098\ub294 \uac83\uc740 \uc11c\ub85c \uc5b4\uae0b\ub0a8\uc774 \uc5c6\ub2e4  \uc790! \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \ucc45\uc744 \ubcf4\uc138\uc694. \ucc45\uc744 \ubcf4\uace0 \uc788\ub098\uc694? \uba87 \uc9f8 \uc904 \uc785\ub2c8\uae4c. 4\u201935\u201d  \uc774\uc640 \uac19\uc774 \uc2e4\uc0c1\uc744 \uae68\ub2eb\ub294 \uacac\ud574\ub97c \uc5bb\uc9c0 \ubabb\ud55c\ub2e4\uace0 \ud560\uc9c0\ub77c\ub3c4, \ub9c8\uc74c\uc774 \ubb34\uc5c7\uc5d0\uc11c\ub3c4 \ubb34\ubd84\ubcc4\uc744 \uc9c0\ub2d8\uc740 \ud604\uc804\uc5d0 \uc131\ub9bd\ud560 \uc218 \uc788\uae30 \ub54c\ubb38\uc5d0 \uacf5\uc131\uc744 \uc774\ud574\ud558\uc9c0 \ubabb\ud574\ub3c4 \ubb34\ubd84\ubcc4\uc758 \uc0bc\ub9e4\ub97c \uc77c\uc73c\ud0b4\uc5d0 \uc870\uae08\ub3c4 \uc5b4\uae0b\ub098\ub294 \uac83\uc774 \uc5c6\ub2e4. 04:49  \u2018\uc2e4\uc0c1\uc744 \uae68\ub2eb\uc740 \uacac\ud574\ub97c \uc5bb\uc9c0 \ubabb\ud55c\ub2e4\uace0 \ud560\uc9c0\ub77c\ub3c4\u2019 \uc989 \ubb34\uc5c7\uc744 \uc5bb\uc9c0 \ubabb\ud588\ub098\uc694? \uacf5\uc131\uc758 \uacac\ud574\ub97c \uc5bb\uc9c0 \ubabb\ud55c \uac83\uc785\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \uc774\ub7f0 \uc790\uac00 \ub9c8\uc74c\uc744 \uc12d\uc9c0(\u651d\u6301)\ud558\uc5ec \ubd84\ubcc4\uc774 \uc5c6\ub2e4\uba74 \ubb34\ubd84\ubcc4\uc758 \uc815\uc744 \uc77c\uc73c\ud0ac \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uc774\uac83\uc740 \ud604\uc804\uc5d0 \uc131\ub9bd\ud560 \uc218 \uc788\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uacf5\uc131\uc744 \uc774\ud574\ud558\uc9c0 \uc54a\uc544\ub3c4 \ubb34\ubd84\ubcc4 \uc815\uc744 \uc77c\uc73c\ud0ac \uc218 \uc788\uc744\uae4c\uc694? \uc77c\uc73c\ud0ac \uc218 \uc788\uc2b5\ub2c8\ub2e4. \u2018\uacf5\uc131\uc744 \uc774\ud574\ud558\uc9c0 \ubabb\ud568\u2019\uacfc \u2018\ubb34\ubd84\ubcc4 \uc815\uc744 \uc77c\uc73c\ud0a4\ub294 \uac83\u2019 \uc740 \uc11c\ub85c \uc5b4\uae0b\ub098\ub098\uc694? \uc870\uae08\ub3c4 \uc5b4\uae0b\ub098\uc9c0 \uc54a\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uacf5\uc131\uc744 \uc774\ud574\ud558\uc9c0 \ubabb\ud55c\ub2e4\uace0 \ubb34\ubd84\ubcc4 \uc815\uc744 \uc77c\uc73c\ud0ac \uc218 \uc5c6\ub294 \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. \uadf8\ub807\uc9c0\uc694? \uadf8\ub7f0 \uac83\uc774\uc9c0\uc694? 05:37  \uc790! \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \uc904 \ucc3e\uc73c\uc168\uc9c0\uc694! 05:42  \uc774\uac83\uc744 \ud1b5\ud574 \ub9c8\uc74c\uc744 \uae38\uac8c \uc12d(\u651d)\ud560 \uc218 \uc788\ub2e4\uba74, \ub9c8\uc74c\uc744 \uc9c0\ub2c8\ub294 \ud798\uc73c\ub85c\uc368 \uace0\ub978 \ud48d(\u98a8)\uc744 \uc77c\uc73c\ud0a8\ub2e4. \uc774\uac83\uc774 \uc0dd\uae30\uba74 \ubab8\uacfc \ub9c8\uc74c\uc5d0 \ud76c\uc5f4\uc774 \uc77c\uc5b4\ub0a8\uc740 \ubc95\uc131(\u6cd5\u6027)\uc778 \ubc14, \uc548\ub77d\uc774 \uc77c\uc5b4\ub0a8\uc740 \uc5b4\uae0b\ub0a8\uc774 \uc544\ub2c8\ub2e4. \uc548\ub77d\uc774 \uc77c\uc5b4\ub0a8\uc5d0 \ud76c\uc5f4\uc758 \uc5ec\ub7ec \ub290\ub08c\uc740 \uba85\ub8cc\ud55c \ud798\uc73c\ub85c\uc368 \ub9c8\uc74c\uc5d0 \ubc1d\uc74c\uc774 \uc624\uac8c \ub418\ubbc0\ub85c, 06:01  \uadf8\ub7fc \uc124\uba85\ud558\uaca0\uc2b5\ub2c8\ub2e4. \ub9cc\uc57d \uc774\uac83\uc73c\ub85c \uae34 \uc2dc\uac04 \ub3d9\uc548 \ub9c8\uc74c\uc744 \uc12d\uc9c0(\u651d\u6301)\ud560 \uc218 \uc788\ub2e4\uba74. \uc8fc\uc758! \uc5ec\uae30\uc11c \u2018\uc774\uac83\u2019\uc774\ub780 \ubb34\uc5c7\uc778\uac00\uc694? \ubb34\ubd84\ubcc4 \uc815\uc774\uc9c0\uc694? \ubb34\ubd84\ubcc4 \uc815\uc774 \uc77c\uc5b4\ub098\uc11c \ubb34\ubd84\ubcc4 \uc815\uc73c\ub85c \uae34 \uc2dc\uac04 \ub3d9\uc548 \ub0b4\uc2ec\uc744 \uc12d\uc9c0\ud569\ub2c8\ub2e4. \ub0b4\uc2ec\uc744 \uc12d\uc9c0\ud558\uace0, \ub0b4\uc2ec\uc744 \uc12d\uc9c0\ud558\ub294 \ud798\uc73c\ub85c, \uae34 \uc2dc\uac04 \ub3d9\uc548 \ud6c8\ub828\uc744 \ud574\uc11c, \ub0b4\uc2ec\uc744 \uc12d\uc9c0\ud558\ub294 \ud798\uc744 \ud6c8\ub828\ud574 \ub0c5\ub2c8\ub2e4. \uc77c\ub2e8 \uc774\uac83\uc774 \uc0dd\uae30\uba74 \uc8fc\uc758! \uc77c\ub2e8 \uace0\ub978 \ud48d(\u98a8)\uc774 \uc77c\uc5b4\ub09c\ub2e4\uba74. \uace0\ub978 \ud48d\uc774\ub780? \ubab8\uccb4\uc758 \ud48d\uc785\ub2c8\ub2e4. \ud3c9\uc0c1\uc2dc \uc815\uc744 \ub2e6\uc9c0 \uc54a\uc744 \ub54c \ubab8\uc758 \ud48d\uc740 \uace0\ub974\uc9c0 \ubabb\ud569\ub2c8\ub2e4. \uace0\ub974\uc9c0 \ubabb\ud558\ub2e4\ub294 \uac83\uc740 \ubb34\uc2a8 \ub73b\uc778\uac00? \uc2a4\uc2a4\ub85c \uc870\uc808\ud558\uc9c0 \ubabb\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \ubd80\ub4dc\ub7fd\uc9c0 \ubabb\ud558\uace0 \uace0\ub974\uc9c0 \ubabb\ud569\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \ub9c8\uc74c\uc744 \uc12d\uc2ec(\u651d\u5fc3)\ud558\ub294 \ud798\uc744 \ud1b5\ud574 \ubab8\uccb4\uc758 \ud48d\uc774 \uace0\ub974\uac8c \ub429\ub2c8\ub2e4. \ud48d\uc774 \uace0\ub974\uac8c \ub418\uba74 \uc6b0\ub9ac\uc758 \ubab8\uacfc \ub9c8\uc74c\uc740 \uc800\uc808\ub85c \uc548\ub77d\ud568\uc774 \uc0dd\uae41\ub2c8\ub2e4. \ubab8\uacfc \ub9c8\uc74c\uc740 \uc790\uc5f0\uc2a4\ub7fd\uac8c \ud76c\ub77d\uc774 \uc0dd\uae30\uac8c \ub429\ub2c8\ub2e4. 07:03  \uadf8\ub7ec\ubbc0\ub85c, \uc8fc\uc758! \uacf5\uc131\uc744 \uc99d\ub4dd\ud558\uc9c0 \ubabb\ud55c \uac83, \uc544\uc9c1 \uacf5\uc131\uc758 \uacac\ud574\ub97c \uc5bb\uc9c0 \ubabb\ud55c \uac83, \uc774\uac83\uacfc \uc548\ub77d\uc774 \uc77c\uc5b4\ub098\ub294\uc9c0 \uc5ec\ubd80\uc640 \uc5b4\uae0b\ub098\ub098\uc694? \uc5b4\uae0b\ub0a8\uc774 \uc5c6\uc2b5\ub2c8\ub2e4. \uacf5\uc131\uc744 \uc99d\ub4dd\ud558\uc9c0 \ubabb\ud588\ub2e4\uace0 \ub9c8\uc74c\uc18d\uc5d0\uc11c \uc548\ub77d\uc774 \uc77c\uc5b4\ub098\uc9c0 \ubabb\ud558\ub294 \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. &#8212; \uc120\uc815\uc758 \uc548\ub77d. \uadf8\ub7ec\ubbc0\ub85c \ub9c8\uc74c\uc18d\uc5d0\uc11c \uc548\ub77d\uc774 \uc77c\uc5b4\ub0ac\uc744 \ub54c \uc774\ub7f0 \uc548\ub77d\uc758 \ub290\ub08c \ud589\uc0c1(\u884c\u76f8)\uc774 \ub69c\ub837\ud55c \ud798 &#8211; \uc548\ub77d\uc758 \ub290\ub08c\uc758 \ud589\uc0c1\uc774 \ub69c\ub837\ud569\ub2c8\ub2e4. \uadf8\ub807\uc8e0? \ub69c\ub837\ud569\ub2c8\ub2e4. \uc774\ub7f0 \uc548\ub77d\uc758 \ub290\ub08c \ud589\uc0c1\uc774 \ub69c\ub837\ud55c \uc774\ub7ec\ud55c \ud798\uc73c\ub85c, \uc8fc\uc758! \ub9c8\uc74c\uc18d\uc5d0\uc11c \uba85\ub8cc\ud55c \ubd80\ubd84(\u660e\u5206)\uc774 \uc77c\uc5b4\ub0a0 \uc218 \uc788\uc2b5\ub2c8\ub2e4. 07:42  \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c \uc815\uacfc \uc99d\ub4dd\ud558\uc9c0 \uc54a\ub294 \uc815\uc744 \uad6c\ubcc4\ud574\uc57c \ud55c\ub2e4  \uacc4\uc18d \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \uc904\uc744 \ucc3e\uc73c\uc168\ub098\uc694? \ucc45\uc744 \ubcf4\uc138\uc694. 7\u201947\u201d  \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4\uc758 \uc815 \ubaa8\ub450\uac00 \uc9c4\uc2e4\uc131\uc744 \uc131\ucde8\ud588\ub2e4\ub294 \uccad\uc815\ud55c \uc6d0\uc778\uc774 \uc5c6\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c \uc0bc\ub9e4\uc5d0\ub3c4 \uc548\ub77d, \uba85\ub8cc, \ubb34\ubd84\ubcc4\uc774 \uc624\uba70, \uacf5\uc131\uc5d0 \ub9c8\uc74c\uc774 \ud5a5\ud558\uc9c0 \uc54a\ub294 \uc0bc\ub9e4\uc5d0\ub3c4 \uc548\ub77d, \uba85\ub8cc, \ubb34\ubd84\ubcc4\uc774 \uc77c\uc5b4\ub098\ub294 \uac83\uc774 \uc544\uc8fc \ub9ce\uc774 \uc788\uc73c\ub2c8, \uc774 \ub458\uc758 \ucc28\uc774\ub97c \uc798 \uad6c\ubd84\ud574\uc57c \ud55c\ub2e4. 08:12  \uadf8\ub7fc \uc774 \ub2e8\ub77d\uc740 \ubb34\uc5c7\uc744 \ub9d0\ud558\ub294 \uac83\uc778\uc9c0? \uadf8\ub7ec\ubbc0\ub85c \uba85\ub8cc\ud558\uace0 \uc548\ub77d\ud55c \ubb34\ubd84\ubcc4 \uc815\uc740 \ubaa8\ub450 \uc9c4\uc2e4\uc131\uc778 \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c\ub2e4\ub294 \uac83\uc740 \u2018\uccad\uc815\ud55c \uc6d0\uc778\uc774 \uc5c6\ub2e4\u2019 \uc989 \uc815\ud655\ud558\uace0 \uccad\uc815\ud55c \uadfc\uac70\uac00 \uc5c6\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4! \uc774\ub807\uac8c \uc8fc\uc7a5\ud558\ub294 \uac83\uc740 \uadfc\uac70\uac00 \uc5c6\ub294 \uac83\uc785\ub2c8\ub2e4. \uba85\ub8cc\ud558\uace0, \uc548\ub77d\ud55c \ubb34\ubd84\ubcc4\uc758 \uc815\uc774 \ub2e4 \uc9c4\uc2e4\uc131\uc778 \uacf5\uc131\uc744 \uc99d\ub4dd\ud588\ub2e4\uace0 \uc131\ub9bd\ub418\ub294 \uccad\uc815\ud558\uace0 \uc815\ud655\ud55c \uadfc\uac70\uac00 \uc5c6\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c \uc0bc\ub9c8\uc9c0\uc5d0\ub3c4 \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4\uc744 \uac16\ucd94\uace0 \uc788\uc73c\uba70. \ub9c8\uc74c\uc774 \uacf5\uc131\uc744 \ud5a5\ud558\uc9c0 \uc54a\uc740 \ub9e4\uc6b0 \ub9ce\uc740 \uc815\ub4e4\ub3c4 \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4\uc774 \uc77c\uc5b4\ub0a0 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc774 \ub458\uc758 \ucc28\ubcc4\uc744 \uad6c\ubd84\ud574\uc57c \ud569\ub2c8\ub2e4. 09:15  \ucd1d\uad04\ud558\uc790\uba74. \uc55e\uc11c \ud1a0\ub860\ud55c \u2018\uba85\ubc31\ud55c \ubd80\ubd84\uc758 \ud798\u2019\uc5d0 \ub300\ud55c \ubb38\uc81c\ub294 \uc808\ub300\ub85c \uba85\ubc31\ud55c \ubd80\ubd84\uc758 \ud798\uc73c\ub85c \uc120\uc744 \uadf8\uc5b4\uc11c\ub294 \uc548\ub429\ub2c8\ub2e4. \uba85\ubc31\ud55c \ubd80\ubd84\uc758 \ud798\uc774 \uc5c6\ub294 \uac83\uc774 \uc9c0\uc774\uba70. \uba85\ubc31\ud55c \ubd80\ubd84\uc758 \ud798\uc774 \uc788\ub294 \uac83\uc774 \uad00\uc774\ub77c\uace0 \ud558\ub294 \uc9c0\uad00\uc758 \ud310\ub2e8 \ubc29\uc2dd\uc5d0 \ud07c\uc9c0\ub9c9\ud55c \uac00\uc704\ud45c\ub97c \uadf8\ub824 \ub194\uc57c \ud569\ub2c8\ub2e4! \uc798\ubabb\ub41c \uac83\uc785\ub2c8\ub2e4. \uacbd\ub860\uc5d0 \uc758\uac70\uac00 \uc5c6\uc2b5\ub2c8\ub2e4! \uacbd\ub860\uc5d0\uc11c \uc9c0\uc640 \uad00\uc740 \uc11c\ub85c \ub2e4\ub978 \uc2ec\uc18c(\u5fc3\u6240)\ub77c \ud558\uc600\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uc9c0\ub294 \uc0bc\ub9c8\uc9c0\uc774\uba70 \uad00\uc740 \ud61c(\u6167)\uc785\ub2c8\ub2e4. \ub610\ud55c \ubaa8\ub4e0 \uc0ac\ub9c8\ud0c0\ub294 \ub2e4 \uba85\ubc31\ud55c \ubd80\ubd84\uc758 \ud798\uc744 \uac16\ucd94\uace0 \uc788\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc9c0\ub294 \uba85\ubc31\ud55c \ubd80\ubd84\uc758 \ud798\uc774 \uc5c6\ub2e4\uace0 \ud560 \uc218 \uc5c6\uc2b5\ub2c8\ub2e4. \u2018\uba85\ubc31\ud55c \ubd80\ubd84\uc758 \ud798\u2019 \uc774 \ubb38\uc81c\ub97c \ubd84\uc11d\ud574 \ubcf4\uba74 \uba85\ubc31\ud55c \ubd80\ubd84\uc758 \ud798\uc73c\ub85c\uc368 \uc9c0\uad00\uc774\ub77c \ud558\ub294 \ud0c0\uc885\uc740 \uc9c0\ub3c4 \ubaa8\ub974\uace0 \uad00\ub3c4 \ubaa8\ub985\ub2c8\ub2e4. \ud0c0\uc885\uc774 \ub9d0\ud558\ub294 \uba85\ubc31\ud55c \ubd80\ubd84\uc758 \ud798\uc758 \ubb38\uc81c\ub294 \uc9c0\ub3c4 \uc544\ub2c8\uba70, \uad00\ub3c4 \uc544\ub2c8\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. 10\u201917\u201d  \uadf8\ub7fc \uc5ec\uae30 \ub610 \uc9c8\ubb38\uc774 \ud558\ub098 \uc788\uc2b5\ub2c8\ub2e4. \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4\uc5d0 \uc548\uc8fc\ud558\uba74 \uad00\uc778\uac00\uc694? \uc774\uac83\uc740 \uba87 \uac00\uc9c0 \uc0c1\ud669\uc774 \uc788\uc2b5\ub2c8\uae4c? \ub450 \uac00\uc9c0 \uc0c1\ud669\uc785\ub2c8\ub2e4. \ud558\ub098\ub294 \ub0b4\uc2ec\uc5d0 \uc548\uc8fc\ud558\uc9c0 \uc54a\ub294 \uac83. \ud558\ub098\ub294 \uc548\uc8fc\ud55c \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7fc \uccab\ubc88\uc9f8. \ub0b4\uc2ec\uc5d0 \uba85\ub8cc, \uc548\ub77d \ubb34\ubd84\ubcc4\uc5d0 \uc548\uc8fc\ud558\uc9c0 \uc54a\uc740 \uc0c1\ud669\uc740 \uc9c0\ub3c4 \uc544\ub2c8\uba70 \uad00\ub3c4 \uc544\ub2d9\ub2c8\ub2e4. \ub9de\ub098\uc694? \ub9de\uc2b5\ub2c8\ub2e4! \uadf8\ub7fc \ub450\ubc88\uc9f8. \ub0b4\uc2ec\uc5d0 \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4\uc5d0 \uc548\uc8fc\ud55c \uc0c1\ud669\uc740 \uc9c0\uc77c \uc218\ub3c4 \uc788\uc9c0\ub9cc. \uaf2d \uad00\uc774\ub77c\uace0 \ub9d0\ud560 \uc218 \uc5c6\uc2b5\ub2c8\ub2e4. \ub9de\uc9c0\uc694? \uaf2d \uacb0\ud0dd\ub825\uc774 \uc788\ub294 \uac83\uc774 \uc544\ub2c8\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \ubc18\ub4dc\uc2dc \uacb0\ud0dd\ub825\uc73c\ub85c \uc77c\uc5b4\ub09c \uacbd\uc548\uc774\ub77c \ud560 \uc218 \uc5c6\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. 11:00  \uadf8\ub7fc \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4\uc758 \uc815\uc774 \uc77c\uc5b4\ub098\uba74 \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c \uac83\uc778\uac00\uc694? \uc5ec\ub7ec\ubd84\uc758 \ub300\ub2f5\uc740? \u2018\ubc18\ub4dc\uc2dc \uadf8\ub7f0 \uac83\uc740 \uc544\ub2d9\ub2c8\ub2e4\u2019 \uc774\uc9c0\uc694! \uc65c\uc694? \uacf5\uc131\uc744 \uc99d\ub4dd\ud558\uc9c0 \ubabb\ud55c \uc790\ub3c4 \uc218\ud589\uc744 \ud1b5\ud574\uc11c \ub0b4\uc2ec\uc5d0 \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4\uc758 \uc815\uc774 \uc77c\uc5b4\ub0a0 \uc218 \uc788\uc2b5\ub2c8\uae4c? \uc788\uc2b5\ub2c8\ub2e4! \uadf8\ub7ec\ubbc0\ub85c \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c \uac83\uacfc \ub0b4\uc2ec\uc5d0 \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4\uc774 \uc548\uc8fc\ud558\ub294 \uac83\uc740 \uc544\uc8fc \ud070 \ucc28\uc774\uac00 \uc788\uc2b5\ub2c8\ub2e4! 11:35  \ub9cc\uc57d \uc6b0\ub9ac\uac00 \uc774\ub4e4 \uc0ac\uc774\uc758 \ucc28\ubcc4\uc744 \uc790\uc138\ud558\uac8c \uad6c\ubcc4\ud558\uc9c0 \ubabb\ud558\uba74 \uc790\uc2e0\uc774 \uc815\uc744 \ub2e6\uc73c\uba74\uc11c&#8230;\uc8fc\uc758! \uc815\uc744 \ub2e6\uc74c\uc73c\ub85c \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4\uc758 \uc815\uc744 \uc5bb\uac8c \ub418\uc5b4\uc11c. \uadf8\ub54c \uc790\uc2e0\uc774 \uacf5\uc131\uc744 \uc99d\ub4dd\ud588\ub2e4\uace0 \uc0dd\uac01\ud558\uac8c \ub418\ub294 \uac83. \ud639\uc740 \uacf5\uc131\uc744 \uc99d\ub4dd\ud55c \uc704\ube60\uc0ac\ub098\ub97c \uc5bb\uc5c8\ub2e4\uace0 \uc0dd\uac01\ud558\ub294 \uac83\uc740 \uc644\uc804\ud788 \uc798\ubabb\ub41c \uac83\uc785\ub2c8\ub2e4. \uc774\ub294 \uc815\uc744 \ub2e6\uace0 \uc788\uc744 \ubfd0\uc785\ub2c8\ub2e4! \ub9cc\uc57d \uc815\uc744 \ub2e6\uc74c\uc73c\ub85c \uba85\ub8cc, \uc548\ub77d, \ubb34\ubd84\ubcc4\uc758 \uc815\uc744 \uc704\ube60\uc0ac\ub098\ub97c \uc99d\ub4dd\ud55c \uc77c\uc885\uc758 \uae68\ub2ec\uc74c\uc73c\ub85c \uc0dd\uac01\ud55c\ub2e4\uba74 \uc774\uac83\uc740 \ud06c\uac8c \uc798\ubabb\ub41c \uac83 \uc544\ub2cc\uac00\uc694? \uc774\uac83\uc774 \uc704\ube60\uc0ac\ub098\ub97c \uc99d\ub4dd\ud588\ub2e4\uac70\ub098 \ub610\ub294 \uacf5\uc131\uc744 \uc99d\ub4dd\ud588\ub2e4\uace0 \uc0dd\uac01\ud55c\ub2e4\uba74 \uc774\uac83\uc73c\ub85c \ub178\uc0ac(\u8001\u6b7b)\uc5d0\uc11c \ud574\ud0c8\ud588\ub2e4\uace0 \uc0dd\uac01\ud558\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \uc774\ub294 \uc815\uc744 \ub2e6\uace0 \uc788\uc744 \ubfd0\uc785\ub2c8\ub2e4. \ub178\uc0ac \ud574\ud0c8\uc5d0 \uadfc\ucc98\uc5d0\ub3c4 \ubabb \uac14\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc815\uacfc \ud61c\uc5d0 \ub300\ud55c \uacb0\ud0dd\uacfc \ubd84\uacc4\uc810\uc740 \ub9e4\uc6b0 \uc911\uc694\ud55c \uac83\uc785\ub2c8\ub2e4! 12:34  \uad8c\uc720  \uc624\ub298 \uc5ec\ub7ec\ubd84\uacfc \uc774 \ub2e8\ub77d\uc744 \ubc30\uc6b8 \uc218 \uc788\uc5b4 \uc815\ub9d0 \uae30\uc069\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84\uaed8\uc11c \uc5f4\uc2ec\ud788 \ubc18\ubcf5\ud558\uc5ec \ub4e4\uc73c\uba70 \uc774 \ub2e8\ub77d\uc744 \ub354\ub354\uc6b1 \uba85\ubc31\ud558\uac8c \ubc30\uc6b0\uae38 \ubc14\ub78d\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \ud798\ub0b4\uc138\uc694! \uac10\uc0ac\ud569\ub2c8\ub2e4! 12:53 00:00<br \/>\n\u7686\u3055\u3093\u3001\u3053\u3093\u306b\u3061\u306f\u3002\u307e\u305f\u4e00\u7dd2\u306b\u300e\u5e83\u8ad6\u300f\u3092\u52c9\u5f37\u3059\u308b\u6642\u9593\u306b\u306a\u308a\u307e\u3057\u305f\u3002\u3053\u306e\u4e00\u9031\u9593\u306f\u3044\u304b\u304c\u3067\u3057\u305f\u304b\u3002\u3053\u306e\u7f8e\u3057\u3044\u5730\u7403\u3067\u300e\u5e83\u8ad6\u300f\u3092\u5171\u306b\u5b66\u3079\u308b\u3053\u3068\u306f\u3068\u3066\u3082\u5b09\u3057\u304f\u3001\u3053\u306e\u3054\u7e01\u3092\u5927\u4e8b\u306b\u3057\u305f\u3044\u3067\u3059\u3002\u4eca\u65e5\u3082\u5f15\u304d\u7d9a\u304d\u52c9\u5f37\u3057\u307e\u3057\u3087\u3046\u3002\u6f22\u8a33\u7248\u300e\u5e83\u8ad6\u300f340\u30da\u30fc\u30b8\u306e\u5f8c\u308d\u304b\u30894\u884c\u76ee\u3067\u3059\u3002\u672c\u6587\u3092\u898b\u3066\u304f\u3060\u3055\u3044\u300200:52<br \/>\n\u5982\u6240\u6709\u6027\u3092\u7e01\u3058\u308b\u5b9a\u3001\u6167\u306e\u89d2\u5ea6\u3092\u8b58\u5225<br \/>\n\u6545\u306b\u5982\u6240\u6709\u6027\u3092\u7e01\u305a\u308b\u5b9a\u3001\u6167\u306f\u3001\u5185\u5fc3\u306b\u4e8c\u7121\u6211\u5883\u306e\u968f\u4e00\u3092\u8a3c\u3059\u308b\u3053\u3068\u3068\u672a\u3060\u8a3c\u305b\u3056\u308b\u3053\u3068\u306b\u5c31\u3044\u3066\u3001\u5b9a\u3081\u308b\u306a\u308a\u3001\u5176\u306e\u5fc3\u304c\u660e\u4e86\u3001\u5b89\u697d\u3001\u7121\u5206\u5225\u76f8\u306b\u4f4f\u3059\u308b\u3053\u3068\u3068\u4f4f\u305b\u3056\u308b\u3053\u3068\u306b\u5c31\u3044\u3066\u5224\u5225\u3059\u308b\u306b\u975e\u305a\u3001\u5fc3\u3092\u4ee5\u3066\u3044\u307e\u3060\u7121\u6211\u306e\u771f\u5b9f\u306b\u8da3\u5411\u305b\u3056\u308b\u3053\u3068\u3082\u3001\u307e\u305f\u7121\u91cf\u306e\u660e\u3001\u697d\u3001\u7121\u5206\u5225\u306e\u4e09\u6469\u5730\u3042\u308b\u304c\u6545\u306b\u300201:22<br \/>\n\u89e3\u8aac\u3057\u3066\u307f\u307e\u3057\u3087\u3046\u3002\u5982\u6240\u6709\u6027\u3092\u7e01\u3058\u308b\u5b9a\u3068\u667a\u6167\u306b\u3064\u3044\u3066\u3067\u3059\u304c\u3001\u5982\u6240\u6709\u6027\u304c\u4f55\u304b\u899a\u3048\u3066\u3044\u307e\u3059\u304b\u3002\u7a7a\u6027\u306e\u3053\u3068\u3067\u3059\u3002\u5982\u6240\u6709\u6027\u3092\u7e01\u3058\u308b\u3001\u3064\u307e\u308a\u7a7a\u6027\u306e\u5b9a\u3068\u667a\u6167\u306f\u5fc3\u3067\u78ba\u304b\u3081\u306a\u3051\u308c\u3070\u306a\u308a\u307e\u305b\u3093\u3002\u3069\u3046\u78ba\u3081\u308b\u306e\u3067\u3057\u3087\u3046\u304b\u3002\u5fc3\u304c\u4e8c\u3064\u306e\u7121\u6211\u3068\u3044\u3046\u5883\u306e\u3044\u305a\u308c\u304b\u4e00\u3064\u3092\u8a3c\u5f97\u3057\u305f\u304b\u5426\u304b\u306e\u89d2\u5ea6\u304b\u3089\u8b58\u5225\u3059\u308b\u306e\u3067\u3059\u3002\u8a00\u3044\u63db\u3048\u308c\u3070\u3001\u5b9a\u306b\u3057\u3066\u3082\u6167\u306b\u3057\u3066\u3082\u3001\u304b\u308a\u306b\u88dc\u7279\u4f3d\u7f85\u7121\u6211\u3001\u3042\u308b\u3044\u306f\u6cd5\u7121\u6211\u3092\u8a3c\u5f97\u3057\u305f\u306a\u3089\u3070\u2015\u2015\u4eba\u7121\u6211\u3068\u6cd5\u7121\u6211\u306e\u5b9a\u3001\u6167\u3068\u306f\u3001\u5982\u6240\u6709\u6027\u3092\u7e01\u3058\u308b\u5b9a\u3001\u6167\u3067\u3042\u308a\u3001\u7a7a\u6027\u3092\u7e01\u3058\u308b\u5b9a\u3001\u6167\u3067\u3082\u3042\u308a\u307e\u3059\u3002\u4e8c\u7121\u6211\u306e\u3046\u3061\u306e\u3044\u305a\u308c\u304b\u4e00\u3064\u3092\u8a3c\u5f97\u3057\u305f\u5b9a\u3001\u6167\u3067\u306a\u3044\u306a\u3089\u3001\u5982\u6240\u6709\u6027\u3092\u7e01\u3058\u308b\u5b9a\u6167\u3067\u306f\u306a\u304f\u3001\u3064\u307e\u308a\u3001\u7a7a\u6027\u3092\u7e01\u3058\u308b\u5b9a\u3001\u6167\u3067\u306f\u306a\u3044\u306e\u3067\u3059\u300202:24<br 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\/>\n\u6b21\u306e\u3082\u3046\u4e00\u3064\u306e\u554f\u3044\u306f\u3001\u660e\u77ad\u3067\u5b89\u697d\u306a\u7121\u5206\u5225\u3078\u306e\u5b89\u4f4f\u306f\u89b3\u3067\u3042\u308b\u306e\u304b\u3001\u3068\u3044\u3046\u3082\u306e\u3067\u3059\u3002\u3044\u304f\u3064\u306e\u72b6\u614b\u306b\u5206\u304b\u308c\u307e\u3059\u304b\u3002\u4e8c\u3064\u3067\u3059\u3002\u5fc3\u304c\u5b89\u4f4f\u3057\u3066\u3044\u306a\u3044\u72b6\u614b\u3068\u3001\u5fc3\u304c\u5b89\u4f4f\u3057\u3066\u3044\u308b\u72b6\u614b\u3067\u3059\u3002\u4e00\u3064\u76ee\u306e\u3001\u5fc3\u304c\u660e\u77ad\u3067\u5b89\u697d\u306a\u7121\u5206\u5225\u306b\u5b89\u4f4f\u3057\u3066\u3044\u306a\u3044\u72b6\u614b\u3067\u3059\u304c\u3001\u3053\u308c\u306f\u3001\u6b62\u3067\u3082\u3001\u89b3\u3067\u3082\u3042\u308a\u307e\u305b\u3093\u3002\u305d\u3046\u3067\u3059\u306d\u3002\u3053\u306e\u901a\u308a\u3067\u3059\u3002\u3075\u305f\u3064\u76ee\u306e\u3001\u5fc3\u304c\u660e\u77ad\u3067\u5b89\u697d\u306a\u7121\u5206\u5225\u306b\u5b89\u4f4f\u3057\u3066\u3044\u308b\u72b6\u614b\u306f\u300c\u6b62\u300d\u3068\u306f\u8a00\u3048\u307e\u3059\u304c\u3001\u300c\u89b3\u300d\u3067\u3042\u308b\u3068\u306f\u9650\u308a\u307e\u305b\u3093\u3002\u305d\u3046\u3067\u3059\u306d\u3002\u305d\u308c\u306b\u306f\u5fc5\u305a\u6c7a\u629e\u529b\u304c\u3042\u308b\u3068\u306f\u9650\u3089\u305a\u3001\u5fc5\u305a\u6c7a\u629e\u529b\u304c\u5f15\u304d\u8d77\u3053\u3059\u8efd\u5b89\u304c\u3042\u308b\u3068\u3082\u9650\u308a\u307e\u305b\u3093\u300211:00<br \/>\n\u660e\u77ad\u3067\u5b89\u697d\u306a\u7121\u5206\u5225\u306e\u5b9a\u304c\u751f\u3058\u305f\u306a\u3089\u3070\u3001\u7a7a\u6027\u3092\u8a3c\u5f97\u3057\u305f\u3053\u3068\u306b\u306a\u308a\u307e\u3059\u304b\u3002\u7686\u3055\u3093\u306f\u3069\u3046\u7b54\u3048\u307e\u3059\u304b\u3002\u305d\u3046\u3068\u306f\u9650\u308a\u307e\u305b\u3093\u3002\u305d\u3046\u3067\u3059\u306d\u3002\u306a\u305c\u3067\u3057\u3087\u3046\u304b\u3002\u7a7a\u6027\u3092\u8a3c\u5f97\u3057\u3066\u3044\u306a\u3044\u4eba\u3082\u4fee\u884c\u3092\u3059\u308c\u3070\u3001\u5fc3\u306b\u660e\u77ad\u3067\u5b89\u697d\u306a\u7121\u5206\u5225\u306e\u5b9a\u3092\u751f\u8d77\u3067\u304d\u308b\u3067\u3057\u3087\u3046\u304b\u3002\u3067\u304d\u307e\u3059\u3002\u3088\u3063\u3066\u3001\u7a7a\u6027\u3092\u8a3c\u5f97\u3059\u308b\u3053\u3068\u3068\u3001\u5fc3\u304c\u660e\u77ad\u3067\u5b89\u697d\u306a\u7121\u5206\u5225\u306b\u5b89\u4f4f\u3059\u308b\u3053\u3068\u306b\u306f\u3001\u5927\u304d\u306a\u9055\u3044\u304c\u3042\u308b\u306e\u3067\u3059\u300211:35<br \/>\n\u3082\u3057\u305d\u306e\u9055\u3044\u3092\u4ed4\u7d30\u306b\u5f01\u5225\u3057\u306a\u3044\u306a\u3089\u3070\u3001\u81ea\u5206\u304c\u5b9a\u3092\u4fee\u3057\u3066\u3001\u3053\u3053\u306b\u6ce8\u610f\u3057\u3066\u4e0b\u3055\u3044\u3001\u5b9a\u3092\u4fee\u3057\u3066\u3001\u660e\u77ad\u3067\u5b89\u697d\u306a\u7121\u5206\u5225\u306e\u5b9a\u306b\u3044\u305f\u3063\u305f\u3002\u3053\u306e\u3068\u304d\u3001\u81ea\u5206\u3067\u306f\u7a7a\u6027\u3092\u8a3c\u3057\u305f\u3001\u307e\u305f\u306f\u7a7a\u6027\u306e\u30f4\u30a3\u30d1\u30c3\u30b5\u30ca\u3092\u8a3c\u5f97\u3057\u305f\u3068\u601d\u3063\u305f\u306a\u3089\u3001\u3053\u308c\u306f\u307e\u3063\u305f\u304f\u306e\u52d8\u9055\u3044\u3067\u3059\u3002\u305f\u3060\u5b9a\u3092\u4fee\u3057\u3066\u3044\u308b\u3060\u3051\u306a\u306e\u3067\u3059\u3002\u3082\u3057\u5b9a\u3092\u4fee\u3057\u3066\u3001\u660e\u77ad\u3067\u5b89\u697d\u306a\u7121\u5206\u5225\u306e\u5b9a\u3092\u30f4\u30a3\u30d1\u30c3\u30b5\u30ca\u3092\u8a3c\u5f97\u3057\u3066\u751f\u3058\u305f\u611f\u899a\u3060\u3068\u52d8\u9055\u3044\u3057\u305f\u306a\u3089\u3001\u975e\u5e38\u306b\u5927\u304d\u306a\u9593\u9055\u3044\u3067\u3059\u3002\u30f4\u30a3\u30d1\u30c3\u30b5\u30ca\u306f\u7a7a\u6027\u306e\u8a3c\u5f97\u3060\u3068\u8003\u3048\u3001\u8001\u6b7b\u304b\u3089\u89e3\u8131\u3059\u308b\u3053\u3068\u304c\u3067\u304d\u308b\u3068\u52d8\u9055\u3044\u3057\u3066\u3082\u3001\u5b9f\u306f\u3001\u5358\u306b\u5b9a\u306e\u4fee\u7fd2\u3067\u3042\u308b\u3060\u3051\u3067\u3001\u8001\u6b7b\u306e\u89e3\u8131\u3068\u306f\u304b\u3051\u96e2\u308c\u3066\u3044\u307e\u3059\u3002\u4ee5\u4e0a\u306e\u3088\u3046\u306b\u5b9a\u3068\u6167\u3092\u6c7a\u629e\u3059\u308b\u5883\u754c\u7dda\u306f\u975e\u5e38\u306b\u91cd\u8981\u3067\u3059\u300212:34<br \/>\n\u307e\u3068\u3081<br \/>\n\u4eca\u65e5\u306f\u7686\u3055\u3093\u3068\u4e00\u7dd2\u306b\u697d\u3057\u304f\u3001\u3053\u306e\u7ae0\u3092\u5b66\u3076\u3053\u3068\u304c\u3067\u304d\u307e\u3057\u305f\u3002\u7e70\u308a\u8fd4\u3057\u8074\u805e\u3057\u3066\u3044\u304d\u307e\u3059\u3068\u3001\u307e\u3059\u307e\u3059\u306f\u3063\u304d\u308a\u3057\u3066\u304f\u308b\u3068\u601d\u3044\u307e\u3059\u3002\u4e00\u751f\u61f8\u547d\u3001\u9811\u5f35\u308a\u307e\u3057\u3087\u3046\u3002\u3042\u308a\u304c\u3068\u3046\u3054\u3056\u3044\u307e\u3057\u305f\u300212:53 00:00<br \/>\nGuten Tag, allerseits! Es ist wieder an der Zeit, dass wir gemeinsam die Texte \u00fcber Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) studieren. Ging es Ihnen diese Woche gut? Ich freue mich, erneut zusammen mit Ihnen Die gro\u00dfe Darlegung studieren zu k\u00f6nnen. Bitte \u00f6ffnen Sie nun Band 3, Seite 19, zweiter Absatz. Lassen Sie uns gemeinsam lesen. 00:52<br \/>\nWie man Konzentration und Weisheit identifiziert, die auf die letztendliche Natur der Ph\u00e4nomene fokussiert sind<br \/>\n\u201eDaher identifiziere jene Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a), die auf die letztendliche Natur der Ph\u00e4nomene ausgerichtet, fokussiert und davon abh\u00e4ngig sind, ob Geist eine der beiden Arten der Selbst-Losigkeit (skr.: an\u00e1tm\u0101n) als Meditationsobjekt erkennt. Identifiziere Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a) aber nicht in Abh\u00e4ngigkeit davon, ob Geist sich in einem nicht-diskursiven, klaren und gl\u00fcckseligen Zustand befindet, denn es gibt unz\u00e4hlige Konzentrationszust\u00e4nde, die gl\u00fcckselig, klar und nicht-diskursiv sind, aber nicht auf die letztendliche Natur der Ph\u00e4nomene ausgerichtet und fokussiert sind und nicht deren Nicht-Selbst (skr.: an\u00e1tm\u0101n) erkennen.\u201c 01:24<br \/>\nBasierend auf dem was wir bereits studiert haben \u00fcber Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a), die auf die letztendliche Natur der Ph\u00e4nomene ausgerichtet und fokussiert sind usw., wissen Sie noch, was der Ausdruck \u201eletztendliche Natur der Ph\u00e4nomene\u201c benennt? Diese Bezeichnung kommuniziert, dass alle Ph\u00e4nomene leer (skr.: \u015bunya) von inh\u00e4renter Existenz oder Eigenexistenz (skr.: svabh\u0101va) sind; es benennt das Leersein der Ph\u00e4nomene von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va). Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a), die auf diese letztendliche Natur aller Ph\u00e4nomene \u2013 ihr Leersein von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) \u2013 ausgerichtet sind und dies als Meditationsobjekte nutzen, entstehen als unmittelbare Erfahrung im Geist.<br \/>\nWie werden sie dies erfahren? Sie erfahren diese Geisteszust\u00e4nde, indem Geist auf eine der beiden Arten der Selbst-Losigkeit (skr.: an\u00e1tm\u0101n) als Meditationsobjekt ausgerichtet wird. So werden Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a) unmittelbar erlebt. Anders ausgedr\u00fcckt: Wenn der Geist entweder die Selbst-Losigkeit von Personen oder die Selbst-Losigkeit von Ph\u00e4nomenen als Meditationsobjekt nutzt und erkennt, dann nutzen Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a) die letztendliche Natur der Ph\u00e4nomene als ihre Meditationsobjekte. Erkennt Geist aber weder die eine noch die andere Art der Selbst-Losigkeit (skr.: an\u00e1tm\u0101n), dann handelt es sich nicht um Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a), die die letztendliche Natur der Ph\u00e4nomene zum Meditationsobjekt haben. 02:24<br \/>\nDeshalb sind Qualit\u00e4ten wie Klarheit, Gl\u00fcckseligkeit und Nicht-Diskursivit\u00e4t keine Kriterien, um zu erkennen, ob Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a) die letztendliche Natur der Ph\u00e4nomene als Meditationsobjekte nutzen. Wir sollten nicht dem Irrtum erliegen, dass, wenn Geist gl\u00fcckselige, klare und nicht-diskursive Zust\u00e4nde erlebt, w\u00e4re er bereits auf die letztendliche Natur der Ph\u00e4nomene stabil ausgerichtet. Allerdings gilt auch: Ein Geist, der nicht klar, nicht gl\u00fcckselig, nicht nicht-diskursiv ist, kann nicht auf die letztendliche Natur der Ph\u00e4nomene fokussiert sein.<br \/>\nWarum handelt es sich hierbei um Irrt\u00fcmer? Es gibt eine unermessliche Anzahl an Konzentrationszust\u00e4nden, die gl\u00fcckselig, klar und nicht-diskursiv sind, aber nicht auf die letztendliche Natur der Ph\u00e4nomene ausgerichtet und fokussiert sind. Jedoch kann man damit nicht Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a) \u00fcber das Leersein der Ph\u00e4nomene von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) erfahren. Es ist eindeutig: Der Begriff letztendliche Natur bezieht sich auf das Leersein der Ph\u00e4nomene von inh\u00e4renter Existenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va). Kann man also Gl\u00fcckseligkeit, Klarheit usw. erfahren, wenn Geist nicht auf \u015b\u016bnyat\u0101 svabh\u0101va ausgerichtet ist? Ja, man kann ohne jegliche Fokussierung von Geist auf das Leersein der Ph\u00e4nomene von inh\u00e4renter Existenz eine Konzentration erleben, die gl\u00fcckselig, klar und nicht-diskursiv ist. 03:45<br \/>\nBeispielsweise k\u00f6nnen nicht-Buddhistische Meditierende Konzentrationserfahrungen erleben, die gl\u00fcckselig, klar und nicht-diskursiv sind. Da sie aber nicht das Leersein der Ph\u00e4nomene von inh\u00e4renter Existenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) studieren und nicht dar\u00fcber meditieren, werden sie ihre \u00dcbungen niemals zum Erkennen dieses Leerseins von inh\u00e4renter Existenz f\u00fchren, da sie keinerlei Ahnung davon haben, worum es sich handelt und wie sie es erreichen k\u00f6nnten. Nur Buddha \u015aakyamuni hat \u015b\u016bnyat\u0101 svabh\u0101va korrekt unterrichtete und nur buddhistische Unterweisungen adressieren das Thema Leersein der Ph\u00e4nomene von Eigenexistenz. Folglich: Man sollte nicht die Kriterien Gl\u00fcckseligkeit, Klarheit und Nicht-Diskursivit\u00e4t nutzen, um einzusch\u00e4tzen, ob jemand Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a) erreicht hat, die die letztendliche Natur der Ph\u00e4nomene erkennen. Haben Sie das verstanden? 04:26<br \/>\nNicht-Diskursive Konzentrationserfahrungen sind m\u00f6glich, ohne das Leersein von nicht-inh\u00e4rente Existenz der Dinge zu erkennen<br \/>\nLassen Sie uns den n\u00e4chsten Teil betrachten und weiterlesen. Sind Sie bereit? 04:35<br \/>\n\u201eDenn selbst ohne eine Einsicht in die letztendliche Natur der Ph\u00e4nomene kann jeder vollst\u00e4ndige, nicht-diskursive Geisteszustand Klarheit und Gl\u00fcckseligkeit ausl\u00f6sen. Selbst ohne ein Verst\u00e4ndnis \u00fcber das Leersein der Ph\u00e4nomene von inh\u00e4renter Existenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) \u2013 und dessen Etablierung in der Wahrnehmung \u2013 hindert dich nichts daran, einen nicht-diskursiven Geisteszustand zu verwirklichen.\u201c 04:50<br \/>\nWas lernen wir hier? Selbst, wenn man nicht die letztendliche Natur der Ph\u00e4nomene erkennt, das hei\u00dft \u2013 wissen Sie es? \u2013 dass man nicht das Leersein der Ph\u00e4nomene von Eigenexistenz erkennt, sondern Geist lediglich frei von diskursiven Gedanken h\u00e4lt, kann man nicht-diskursive Konzentrationserfahrungen machen. Das ist etwas, was wir unmittelbar beobachten k\u00f6nnen. Kann man nicht-diskursive Konzentration erfahren, ohne das Leersein der Ph\u00e4nomene von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) zu erfahren? Ja, das ist m\u00f6glich. Steht dies nicht im Widerspruch zueinander? Nein, in keiner Weise. Nicht das Leersein der Ph\u00e4nomene von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) zu erkennen, h\u00e4lt uns nicht davon ab, nicht-diskursive, klare Konzentration zu erfahren. Ergibt das Sinn f\u00fcr Sie? 05:37<br \/>\nLesen wir nun die n\u00e4chsten beiden S\u00e4tze: 05:42<br \/>\n\u201eDenn wenn Geist lange genug auf ein Objekt ausgerichtet wird, werden Windenergien dienstbar. Ist dieser Zustand einmal erreicht worden, hindert nichts mehr die Entstehung von Gl\u00fcckseligkeit, da es zur Natur der Beweglichkeit der Windenergien geh\u00f6rt, geistige und k\u00f6rperliche Freude und Gl\u00fcckseligkeit auszul\u00f6sen. Ist diese Gl\u00fcckseligkeit einmal erreicht, entsteht obendrein eine geistige Klarheit aufgrund von Klarheit in den Gef\u00fchlen von Freude und Gl\u00fcckseligkeit.\u201c 06:05<br \/>\nWenn Geist lange genug auf ein Objekt ausgerichtet wird\u2026 Was hei\u00dft hier \u201elange genug ausrichten\u201c? Es bezeichnet eine nicht-diskursive Konzentration, nicht wahr? Wenn man nicht-diskursive Konzentration (skr.: sam\u0101dhi) praktiziert und Geist lange genug in diesem Zustand h\u00e4lt \u2013 was durch ausdauerndes \u00dcben m\u00f6glich wird \u2013 werden sogenannte Windenergien dienstbar. Was sind diese Windenergien? Es sind Winde [Energien] im K\u00f6rper, die sich in bestimmten Kan\u00e4len bewegen. Ohne die Praxis der nicht-diskursiven Konzentration (skr.: sam\u0101dhi), k\u00f6nnen diese Windenergien des K\u00f6rpers nicht genutzt werden. Was bedeutet, sie \u201enicht nutzen zu k\u00f6nnen\u201c? Es bedeutet, dass wir sie nicht kontrollieren k\u00f6nnen. Sie sind dann roh und ungez\u00e4hmt. Haben wir aber die Kraft der Konzentration (skr.: sam\u0101dhi) durch \u00dcbung aufgebaut, um Geist ausdauernd und stabil auf ein Meditationsobjekt auszurichten und zu fokussieren, z\u00e4hmen und kontrollieren wir die Winde [Energien] im K\u00f6rper. Und sobald das erreicht wurde, erleben K\u00f6rper und Geist Freude und Gl\u00fcckseligkeit. 07:03<br \/>\nK\u00f6nnen wir daraus schlussfolgern, dass, wenn man nicht das Leersein der Ph\u00e4nomene von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) erkannt hat, keine Freude und Gl\u00fcckseligkeit versp\u00fcren k\u00f6nne? Nein, das ist eine falsche Schlussfolgerung. Ein Geist, der \u015b\u016bnyat\u0101 svabh\u0101va nicht erfahren hat, h\u00e4lt ihn keineswegs davon ab, Freude und Gl\u00fcckseligkeit meditativer Konzentration (skr.: sam\u0101dhi) zu erleben. Wenn wir die Freude der meditativen Konzentration (skr.: sam\u0101dhi) versp\u00fcren, wird sie obendrein die Qualit\u00e4t Klarheit hervorbringen\u2026 Dieses Gef\u00fchl der Freude meditativer Konzentration (skr.: sam\u0101dhi) hat zugleich die Qualit\u00e4t von Klarheit. Haben Sie das nun verstanden? Die Klarheit der Freude hat die Kraft \u2013 merke Sie sich das besonders gut \u2013 in unserem Geist Klarheit zu schaffen. 07:42<br \/>\nWir unterscheiden zwischen Konzentrationserfahrungen, die das Leersein von Eigenexistenz erkennen, und solchen, die das nicht erkennen<br \/>\nWeiter geht es im Text, haben Sie die Zeilen vor sich? Wir lesen: 07:48<br \/>\n\u201eFolglich gibt es nicht eine einzige authentische Quelle in den Schriften, die belegen w\u00fcrde, dass eine gl\u00fcckselige, klare und nicht-diskursive Konzentration notwendig die letztendliche Natur der Ph\u00e4nomene erkennt, weil Gl\u00fcckseligkeit, Klarheit und Nicht-Diskursivit\u00e4t sowohl in Konzentrationszust\u00e4nden auftreten, die das Leersein der Ph\u00e4nomene von inh\u00e4renter Existenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) erkennen, als auch in solchen, die nicht darauf ausgerichtet sind. Deshalb sind Konzentrationszust\u00e4nde in dieser Hinsicht zu unterscheiden.\u201c 08:14<br \/>\nUntersuchen wir die Aussagen dieser Passage: Es gibt keine einzige authentische Quelle in den Schriften die belegen w\u00fcrde, dass klare und gl\u00fcckselige, nicht-diskursive Konzentrationserfahrungen notwendigerweise bereits die Erkenntnis \u00fcber das Leersein der Ph\u00e4nomene von inh\u00e4renter Existenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) beinhalten. Keine authentische Quelle legt dar, dass alle klaren, freudigen und nicht-diskursiven Konzentrationen auch eine Erfahrung \u00fcber das Leersein der Ph\u00e4nomene von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) bedeuten. Manche Konzentrationserfahrungen k\u00f6nnen zwar klar, freudig und nicht-diskursiv sein, aber trotzdem nicht das Leersein der Ph\u00e4nomene von nicht-inh\u00e4renter Existenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) wahrnehmen. Diesen Unterschied sollten wir uns vergegenw\u00e4rtigen. 09:17<br \/>\nAus dem Unterricht der letzten Stunde wissen wir auch, dass lebhafte Intensit\u00e4t kein Kriterium f\u00fcr die Unterscheidung von Geistiger Ruhe (skr.: \u015bamatha) und Besonderer Einsicht (skr.: vipa\u015byan\u0101) ist. Wir sollten daher dieses Merkmal vollst\u00e4ndig zur Unterscheidung von Geistiger Ruhe und Besonderer Einsicht streichen. Es ist nicht relevant. Eine solche Unterscheidung hat keinerlei Fundament in den Schriften.<br \/>\nAlle Schriften erkl\u00e4ren stattdessen, dass Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) auf zwei verschiedenen Geistesfaktoren basieren: Geistige Ruhe (skr.: \u015bamatha) basiert auf dem Geistesfaktor Konzentration (skr.: sam\u0101dhi) und die Besondere Einsicht (skr.: vipa\u015byan\u0101) beruht auf dem Geistesfaktor Weisheit (skr.: praj\u00f1a).[1] Wie dargelegt verf\u00fcgen die Zust\u00e4nde von Geistiger Ruhe (skr.: \u015bamatha) \u00fcber das Merkmal einer lebendigen Intensit\u00e4t. Es ist Unsinn zu behaupten, Geistige Ruhe (skr.: \u015bamatha) w\u00fcrde nicht \u00fcber eine lebendige Intensit\u00e4t verf\u00fcgen.<br \/>\nLassen Sie uns noch einen kurzen Moment \u00fcber diese Verwirrung kontemplieren, da sie weit verbreitet ist: Man k\u00f6nnte glauben, dass lebendige Intensit\u00e4t ein Zeichen daf\u00fcr sei, ob ein Geist sich im Zustand Geistiger Ruhe (skr.: \u015bamatha) oder Besondere Einsicht (skr.: vipa\u015byan\u0101) befindet. Denkt man in dieser Weise, zeigt dies, dass man die Eigenschaften von Geistiger Ruhe (skr.: \u015bamatha) und Besonderer Einsicht (skr.: vipa\u015byan\u0101) nicht kontempliert und nicht verstanden hat. Um es noch einmal klipp und klar zu sagen: lebendige Intensit\u00e4t unterscheidet nicht zwischen \u015bamatha und vipa\u015byan\u0101. 10:18<br \/>\nLassen Sie mich Ihnen folgende Frage stellen: Wenn jemand Klarheit, Freude und Nicht-Diskursivit\u00e4t erlebt, ist dann bereits der Geisteszustand der Besonderen Einsicht (skr.: vipa\u015byan\u0101) erreicht worden? Welche Untersuchungsm\u00f6glichkeiten gibt es? Ja genau, es gibt zwei Optionen: Entweder ruht Geist nicht in den Qualit\u00e4ten von Klarheit, Freude und Nicht-Diskursivit\u00e4t oder Geist hat diese erreicht. Im ersten Fall, wenn Geist nicht klar, nicht freudig und nicht-diskursiv ist, dann befindet er sich weder im Zustand von Geistiger Ruhe (skr.: \u015bamatha) noch von Besonderer Einsicht (skr.: vipa\u015byan\u0101). Sehen Sie das auch so? Im zweiten Fall, falls Geist \u00fcber diese Qualit\u00e4t verf\u00fcgt, k\u00f6nnen diese Qualit\u00e4ten auf den Zustand der Geistigen Ruhe (skr.: \u015bamatha) hinweisen, doch sie weisen nicht notwendigerweise auf den Geisteszustand der Besonderen Einsicht (skr.: vipa\u015byan\u0101). Denn im Zustand von Klarheit, Freude und Nicht-Diskursivit\u00e4t ist Geist nicht notwendigerweise in der Lage, die umfassenden Unterscheidungen zu treffen, die im Zustand der Besonderen Einsicht (skr.: vipa\u015byan\u0101) getroffen werden. Geist k\u00f6nnte daher trotz Klarheit, Freude und Nicht-Diskursivit\u00e4t nicht jene Geschmeidigkeit erlangt haben, die aufgrund der unterscheidenden Weisheit (skr.: praj\u00f1a) im Geisteszustand von vipa\u015byan\u0101 entstehen. 11:01<br \/>\nErleben wir Klarheit, Freude und Nicht-Diskursivit\u00e4t aufgrund von Konzentration (skr.: sam\u0101dhi), bedeutet das bereits, dass wir \u015b\u016bnyat\u0101 svabh\u0101va (dt: Leersein der Ph\u00e4nomene von inh\u00e4renter Existenz) erkennen? Was sagen Sie? Nicht notwendigerweise, oder? Also warum ist das so? Weil eine Person, die \u015b\u016bnyat\u0101 svabh\u0101va nicht erkennt, dennoch in ihren \u00dcbungen nicht-diskursive Konzentrationserfahrungen machen kann, die klar und erfreuend sind. Daher ist die Erkenntnis, dass die Ph\u00e4nomene leer von inh\u00e4renter Existenz sind, etwas anderes als eine Konzentrationserfahrungen, die zum Erleben von Klarheit, Freude und Nicht-Diskursivit\u00e4t f\u00fchrt! 11:36<br \/>\nWenn wir uns diese Unterschiede nicht vergegenw\u00e4rtigen, kann w\u00e4hrend der meditativen Konzentrations\u00fcbungen \u2013 merken Sie sich das gut \u2013 irrt\u00fcmlich der Glaube entstehen, aufgrund von erlebter Klarheit, Freude und Nicht-Diskursivit\u00e4t bereits das Leersein der Ph\u00e4nomene von Eigenexistenz (skr.: \u015b\u016bnyat\u0101 svabh\u0101va) erfahren zu haben. Das aber ist eine gravierende Fehleinsch\u00e4tzung. Insbesondere deshalb, weil wir dann vermutlich glauben, wir h\u00e4tten das \u015b\u016bnyat\u0101 svabh\u0101va erkannt und somit eine besondere Freiheit gefunden, obwohl das nicht der Fall ist. Wir hatten lediglich eine klare, freudige und nicht-diskursive Konzentrationserfahrung \u2013 doch das entspricht keineswegs notwendig einer echten Befreiung. Daher sind diese beiden Aspekte immer zu unterscheiden. 12:34<br \/>\nZusammenfassende Ermahnung<br \/>\nIch bin froh, dass wir diesen Abschnitt heute gemeinsam besprochen und kontempliert haben. Ich hoffe, dass Sie durch wiederholtes \u00dcben beim Zuh\u00f6ren und Studieren ein immer besseres Verst\u00e4ndnis \u00fcber diesen wichtigen Abschnitt erlangen werden. Lasst Sie uns gemeinsam danach streben. Herzlichen Dank! Wir sehen uns dann in der kommenden Woche wieder. 12:53<br \/>\n[1] Die beiden Geistesfaktoren (skr.: c\u00e9ta\u015bika) Konzentration (skr.: sam\u0101dhi) und Weisheit (skr.: praj\u00f1a) geh\u00f6ren zu den f\u00fcnf Objekt feststellenden Geistesfaktoren. 00:00<br \/>\nBonjour \u00e0 tous. Nous voici \u00e0 nouveau r\u00e9unis pour \u00e9tudier le Grand Trait\u00e9. Est-ce que tout s\u2019est bien pass\u00e9 pour vous cette semaine ? Je suis tr\u00e8s heureuse que, sur cette belle plan\u00e8te, nous \u00e9tudions \u00e0 nouveau le Grand Trait\u00e9 ensemble. Appr\u00e9cions ce moment et cette opportunit\u00e9! Aujourd\u2019hui, nous poursuivons notre \u00e9tude. Veuillez ouvrir le Grand Trait\u00e9 \u00e0 page 340, \u00e0 la quatri\u00e8me ligne en partant de la fin. Lisons le texte : 00:52<br \/>\nComment identifier la concentration et la sagesse qui observent la nature r\u00e9elle des ph\u00e9nom\u00e8nes\u00a0<br \/>\nAinsi identifiez la concentration et la sagesse qui se concentrent sur la nature r\u00e9elle selon que votre esprit ait pour objet, l\u2019un ou l\u2019autre des deux altruismes. Ne les identifiez pas selon que votre esprit se concentre dans un \u00e9tat clair, bienheureux et non discursif, puisqu\u2019il y a d&#8217;innombrables \u00e9tats de concentration qui sont bienheureux, clairs et non discursifs, mais qui n\u2019orientent pas votre esprit vers la r\u00e9alit\u00e9, c\u2019est le manque d\u2019ego. 01:22<br \/>\nJ\u2019explique ce passage. Ainsi la concentration et la sagesse qui se concentrent sur la nature r\u00e9elle des ph\u00e9nom\u00e8nes, vous souvenez-vous que de ce qu\u2019est \u00ab\u00a0la nature r\u00e9elle des ph\u00e9nom\u00e8nes \u00bb ? C\u2019est la vacuit\u00e9. Alors, la concentration et la sagesse qui se concentrent sur la nature r\u00e9elle d\u00e9signe la vacuit\u00e9. Il faut les identifier par rapport \u00e0 notre esprit, comment les identifier? C\u2019est de savoir si l\u2019esprit a l\u2019un ou l\u2019autre des deux altruismes pour objet. En d\u2019autres termes, que ce soit la concentration ou la sagesse, si l\u2019esprit r\u00e9alise soit l\u2019abn\u00e9gation de la personne, soit l\u2019abn\u00e9gation des ph\u00e9nom\u00e8nes. Il s\u2019agit alors d\u2019une concentration ou d\u2019une sagesse qui a pour objet ne concentration la nature r\u00e9elle et la vacuit\u00e9. Si l\u2019esprit ne r\u00e9alise pas l\u2019un ou l\u2019autre des deux altruismes, ce n\u2019est pas une concentration ou une sagesse qui a pour objet la nature r\u00e9elle ou la vacuit\u00e9. 02:24<br \/>\nAinsi, nous ne pouvons pas utiliser la clart\u00e9, la b\u00e9atitude et la non discursivit\u00e9 de notre esprit comme crit\u00e8res pour d\u00e9terminer si la contraction ou la sagesse a pour objet la nature r\u00e9elle des ph\u00e9nom\u00e8nes. En d\u2019autres termes, nous ne pouvons pas consid\u00e9rer que l\u2019esprit qui poss\u00e8de la clart\u00e9, la b\u00e9atitude et la non discursivit\u00e9 a syst\u00e9matiquement pour objet la nature r\u00e9elle des ph\u00e9nom\u00e8nes et la vacuit\u00e9. Pourquoi nous ne le pouvons pas? C\u2019est parce qu\u2019il existe une quantit\u00e9 incommensurable de concentrations qui sont claires, bienheureuses et non discursives et qui ne sont pas uniquement identifi\u00e9es par le fait que l\u2019esprit a pour objet la r\u00e9alit\u00e9 de l&#8217;altruisme ou pas. Ici, le mot \u00ab la r\u00e9alit\u00e9 \u00bb indique \u00e9videmment la vacuit\u00e9. Avant m\u00eame de parler de la r\u00e9alisation de la vacuit\u00e9, pourrions-nous atteindre la clart\u00e9 et la b\u00e9atitude, m\u00eame si l\u2019esprit ne tend pas vers la vacuit\u00e9? En fait, m\u00eame si l\u2019esprit ne tend pas vers la vacuit\u00e9, nous pouvons encore atteindre la clart\u00e9, la b\u00e9atitude et la non discursivit\u00e9. 03:44<br \/>\nPar exemple, les non-bouddhistes peuvent \u00e9galement atteindre des concentrations qui poss\u00e8dent la b\u00e9atitude, la clart\u00e9 et la non discursivit\u00e9. Pourtant, nous savons que leur pratique ne leur permette pas d\u2019atteindre la vacuit\u00e9, puisqu\u2019ils n\u2019ont pas eu d\u2019enseignement sur la vacuit\u00e9. C\u2019est seulement l\u2019illumination supr\u00eame de Bouddha pour la vacuit\u00e9, et le bouddhisme qui enseigne la vacuit\u00e9. Par cons\u00e9quent, il ne faut pas distinguer la concentration et la sagesse de la nature r\u00e9elle des ph\u00e9nom\u00e8nes par le fait que l\u2019esprit soit ou pas dans un \u00e9tat de b\u00e9atitude, de clart\u00e9 et de non discursivit\u00e9. Est-ce clair? 04:25<br \/>\nLa concentration non discursive est possible m\u00eame sans conna\u00eetre la vacuit\u00e9<br \/>\nBien! Lissons le passage suivant. Veuillez lire, lisez-vous le livre? Assurez-vous de bien trouver la ligne. 04:35<br \/>\nM\u00eame sans trouver le point de vue qui conna\u00eet les choses, il suffit de garder l\u2019esprit sans aucune activit\u00e9 discursive pour induire un tel \u00e9tat. C\u2019est un fait directement perceptible. Par cons\u00e9quent, m\u00eame sans comprendre la vacuit\u00e9, rien ne vous emp\u00eache de d\u00e9velopper une concentration non discursive. 04:49<br \/>\nM\u00eame si on n\u2019a pas la vision correcte de la nature de la r\u00e9alit\u00e9, qu\u2019a-t-on manqu\u00e9? La vision correcte de la nature. Cependant, si on maintient son esprit sans pens\u00e9e discursive, cela peut quand-m\u00eame donner lieu \u00e0 une concentration non discursive. C\u2019est quelque chose qui est v\u00e9rifiable. M\u00eame si nous ne comprenons pas la vacuit\u00e9, pouvons-nous atteindre une concentration non discursive? Oui, nous pouvons. \u00ab L\u2019incompr\u00e9hension de la vacuit\u00e9 \u00bb et \u00ab la concentration non discursive \u00bb, sont-elles antagonistes? Non, pas du tout. L\u2019incompr\u00e9hension de la vacuit\u00e9 ne nous emp\u00eache pas d\u2019atteindre une concentration non discursive. C\u2019est logique non? 05:37<br \/>\nMaintenant lisons le passage suivant. Avez-vous trouv\u00e9 la ligne? 05:42<br \/>\nSi vous gardez votre esprit dans cet \u00e9tat pendant longtemps, cette force fait que le vent-\u00e9nergie devienne utilisable. Une fois que cela se produit, rien n&#8217;emp\u00eache l\u2019apparition de la b\u00e9atitude, puisqu\u2019il n\u2019y a pas de contradiction. Une fois que la b\u00e9atitude est apparue, il y aura la clart\u00e9 mentale et la force de cette clart\u00e9 dans les sentiments de d\u00e9lice et de b\u00e9atitude. 06:01<br \/>\nJ\u2019explique ce passage, si on maintient longtemps l\u2019esprit dans cet \u00e9tat, soyez attentif! Que signifie le mot \u00ab\u00a0dans cet \u00e9tat \u00bb? C&#8217;est la concentration non discursive, n&#8217;est-ce pas ? Apr\u00e8s avoir donn\u00e9 naissance \u00e0 une concentration non discursive, si on maintient par la force l\u2019esprit dans une telle concentration pendant longtemps. Comme on l\u2019a cultiv\u00e9 pendant longtemps, on a obtenu cette force de maintien de l\u2019esprit. Une fois qu\u2019elle se produit, soyez attentif! d\u00e8s qu\u2019elle se produit elle donne lieu \u00e0 du vent-\u00e9nergie, qu\u2019est-ce que c\u2019est ce vent-\u00e9nergie? C\u2019est du vent au sein de notre corps &#8211; quand nous n\u2019avons pas encore cultiv\u00e9 la concentration, ce vent \u00e0 l\u2019int\u00e9rieur de notre corps est inutilisable. Que signifie inutilisable? Cela signifie qu\u2019il est hors de notre contr\u00f4le, rugueux et indompt\u00e9. Pourtant, gr\u00e2ce \u00e0 la force de maintien de l\u2019esprit, ce vent dans notre corps deviendra mod\u00e9r\u00e9. Apr\u00e8s avoir apprivois\u00e9 ce vent, notre corps et esprit donnent naturellement lieu \u00e0 la b\u00e9atitude et la joie. 07:03<br \/>\nAinsi donc, soyez attentif ! Si nous n\u2019avons pas r\u00e9alis\u00e9 la vacuit\u00e9 ou nous ne pouvons pas acqu\u00e9rir la bonne vision de la vacuit\u00e9. Cela emp\u00eacherait -il l\u2019apparition de la joie et de la b\u00e9atitude ? Non. M\u00eame si nous n\u2019avons pas encore acquis la bonne vision de la vacuit\u00e9, cela n\u2019emp\u00eache pas la joie et la b\u00e9atitude de la concentration d\u2019apparaitre dans l\u2019esprit. Lorsque la b\u00e9atitude appara\u00eet donc dans l\u2019esprit et puisque le sentiment de b\u00e9atitude poss\u00e8de la force de la clart\u00e9, ce sentiment de b\u00e9atitude est tr\u00e8s clair, n\u2019est-ce pas ? Tr\u00e8s clair. Cette force du sentiment de b\u00e9atitude. Soyez attentif! peut conduire \u00e0 la clart\u00e9 de l\u2019esprit. 07:42<br \/>\nIl faut diff\u00e9rencier les concentrations qui connaissent et qui ne connaissent pas la vacuit\u00e9<br \/>\nEnsuite, lisons le texte, avez-vous trouv\u00e9 la ligne ? Lisez. 07:47<br \/>\nPour cette raison, il n&#8217;y a pas une seule source authentique pour prouver que toutes les concentrations claires, bienheureuses et non discursives connaissent la r\u00e9alit\u00e9. Par cons\u00e9quent, la clart\u00e9, la b\u00e9atitude, et la non discursivit\u00e9 sont pr\u00e9sentes dans les concentrations qui connaissent la vacuit\u00e9, mais tr\u00e8s souvent elles se produisent dans les concentrations qui ne sont pas orient\u00e9es vers la vacuit\u00e9, vous devez les diff\u00e9rencier. 08:12<br \/>\nJe vais expliquer ce que veut dire ce passage, par cons\u00e9quent, afin de bien comprendre les concentrations non discursives de la clart\u00e9 et de la b\u00e9atitude, il faut cultiver la r\u00e9alisation de la vacuit\u00e9, \u00ab\u00a0Il n&#8217;y a pas une seule source authentique pour le prouver\u00a0\u00bb, cela signifie qu\u2019il n\u2019y a aucune base dans aucune source authentique ! Aucune source authentique ne dit que toutes les concentrations non discursives de la clart\u00e9 et de la b\u00e9atitude sont la r\u00e9alisation de la vacuit\u00e9. Ainsi, dans les concentrations qui r\u00e9alisent la vacuit\u00e9, il y a la clart\u00e9, la b\u00e9atitude et la non discursivit\u00e9. Mais il y a \u00e9galement de nombreuses concentrations qui ne sont pas orient\u00e9es vers la vacuit\u00e9 de l\u2019esprit, mais o\u00f9 apparaissent aussi la clart\u00e9, la b\u00e9atitude et la non discursivit\u00e9. Il faut donc diff\u00e9rencier ces deux. 09:15<br \/>\nEn r\u00e9sum\u00e9, quand nous avons parl\u00e9 de \u00ab la force de la clart\u00e9 \u00bb pr\u00e9c\u00e9demment, nous avons appris qu\u2019il ne faut pas la consid\u00e9rer comme la ligne de d\u00e9marcation \u2013 et que sans la force de la clart\u00e9 c\u2019est la s\u00e9r\u00e9nit\u00e9, avec la force de la clart\u00e9 c\u2019est la perspicacit\u00e9, cette distinction entrela s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9 est compl\u00e9tement fausse ! C\u2019est incorrect, selon le soutra. Puisqu\u2019il est dit dans le soutra que la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9 sont des facteurs mentaux diff\u00e9rents, la s\u00e9r\u00e9nit\u00e9 est la concentration ; la perspicacit\u00e9 est la sagesse. De plus, tous les \u00e9tats de s\u00e9r\u00e9nit\u00e9 doivent poss\u00e9der cette intensit\u00e9 vive, d\u00e8s lors nous ne pouvons pas dire que la s\u00e9r\u00e9nit\u00e9 ne poss\u00e8de pas l\u2019intensit\u00e9 vive. Prenons un moment pour analyser cette question de l&#8217;intensit\u00e9 vive. On peut penser que l&#8217;intensit\u00e9 vive est ce qui d\u00e9termine si un \u00e9tat mental est la s\u00e9r\u00e9nit\u00e9 ou la perspicacit\u00e9, mais se faisant, on ne comprend ni la s\u00e9r\u00e9nit\u00e9 ni la perspicacit\u00e9, parce que l&#8217;intensit\u00e9 vive n&#8217;est pas ce qui identifie r\u00e9ellement l&#8217;une ou l&#8217;autre des deux \u2013 la s\u00e9r\u00e9nit\u00e9 ou la perspicacit\u00e9. 10:17<br \/>\nEnsuite, il y a encore une question : si l\u2019on se concentre dans un \u00e9tat de clart\u00e9, b\u00e9atitude et de non discursivit\u00e9, est-ce consid\u00e9r\u00e9 comme la perspicacit\u00e9 ? Combien de situations y-a-t-il? Il y en a deux : l\u2019une est celle o\u00f9 l\u2019esprit ne se concentre pas dans cet \u00e9tat, l\u2019autre est celle o\u00f9 l\u2019esprit se concentre dans cet \u00e9tat. Dans le premier cas, l\u2019esprit ne se concentre pas sur la clart\u00e9, la b\u00e9atitude et la non discursivit\u00e9, ce n\u2019est ni la s\u00e9r\u00e9nit\u00e9 ni la perspicacit\u00e9, n\u2019est-ce pas? Dans le deuxi\u00e8me cas, l\u2019esprit se concentre sur la clart\u00e9, la b\u00e9atitude et la non discursivit\u00e9, cela peut \u00eatre la s\u00e9r\u00e9nit\u00e9, mais pas n\u00e9cessairement perspicacit\u00e9, n\u2019est-ce pas? Puisque cet \u00e9tat de l\u2019esprit pourrait ne pas \u00eatre capable de discernement, il pourrait ne pas avoir la souplesse qui en d\u00e9coule. 11:00<br \/>\nDonc, si l&#8217;on parvient \u00e0 la clart\u00e9, \u00e0 la b\u00e9atitude et \u00e0 la non-discursivit\u00e9 dans la concentration, cela signifie-t-il qu&#8217;on a r\u00e9alis\u00e9 la vacuit\u00e9 ? Quelles sont vos r\u00e9ponses ? Pas forc\u00e9ment, non ? Et pourquoi ? Ceux qui n\u2019ont pas encore r\u00e9alis\u00e9 la vacuit\u00e9, peuvent-ils encore pratiquer et atteindre une concentration non discursive de la clart\u00e9 et de la b\u00e9atitude ? Oui, c&#8217;est possible. Par cons\u00e9quent, la r\u00e9alisation de la vacuit\u00e9 et la concentration non discursive de la clart\u00e9 et de la b\u00e9atitude sont deux choses tr\u00e8s diff\u00e9rentes. 11:35<br \/>\nSi nous ne prenons pas soigneusement note des diff\u00e9rences, quand nous pratiquons la concentration, soyez attentif ! nous pouvons atteindre la clart\u00e9, la b\u00e9atitude et la non discursivit\u00e9, mais si l\u2019on pense atteindre la vacuit\u00e9 ou la perspicacit\u00e9 qui r\u00e9alise la vacuit\u00e9. Ce serait une erreur absolue. En r\u00e9alit\u00e9, on ne pratiquerait que la concentration ! Si nous consid\u00e9rons \u00e0 tort que la pratique de la concentration non discursive de la clart\u00e9 et de la b\u00e9atitude est une exp\u00e9rience indicative de la perspicacit\u00e9, C\u2019est une grave erreur ! Si l\u2019on pense avoir atteint la perspicacit\u00e9 ou la vacuit\u00e9 et avoir trouv\u00e9 ainsi la lib\u00e9ration, mais qu\u2019en r\u00e9alit\u00e9, ce n&#8217;est qu\u2019une pratique de concentration, on est loin de la lib\u00e9ration. Il est donc tr\u00e8s important de diff\u00e9rencier la concentration et la sagesse et de connaitre leurs points de distinction. 12:34<br \/>\nUne exhortation finale<br \/>\nAujourd\u2019hui, je suis tr\u00e8s heureuse d\u2019avoir \u00e9tudi\u00e9 ce passage avec vous, j\u2019esp\u00e8re que gr\u00e2ce aux efforts r\u00e9p\u00e9t\u00e9s de chacun d\u2019entre nous pour \u00e9tudier, nous comprendrons de mieux en mieux ce passage. Bon courage ! Je vous remercie ! 12:53 00:00<br \/>\nXin cha\u0300o m\u1ecdi ng\u01b0\u1eddi! Chu\u0301ng ta la\u0323i \u0111\u00ea\u0301n th\u01a1\u0300i gian cu\u0300ng nhau ho\u0323c v\u00ea\u0300 Qua\u0309ng Lu\u1ea1\u0302n r\u00f4\u0300i!, tu\u1ea7n v\u1eeba qua cu\u1ed9c s\u1ed1ng c\u1ee7a m\u1ecdi ng\u01b0\u1eddi \u0111\u1ec1u t\u1ed1t \u0111\u1eb9p ch\u1ee9? T\u00f4i r\u1ea5t vui \u0111\u01b0\u1ee3c \u1edf tr\u00ean h\u00e0nh tinh xinh \u0111\u1eb9p n\u00e0y khi ch\u00fang ta l\u1ea1i b\u1eaft \u0111\u1ea7u c\u00f9ng nhau h\u1ecdc t\u1eadp v\u1ec1 Qua\u0309ng Lu\u1ea1\u0302n. Ch\u00fang ta ph\u1ea3i tr\u00e2n tr\u1ecdng c\u01a1 duy\u00ean n\u00e0y! H\u00f4m nay ch\u00fang ta s\u1ebd ti\u1ebfp t\u1ee5c h\u1ecdc t\u1eadp, m\u1eddi m\u1ecdi ng\u01b0\u1eddi m\u1edf Qu\u1ea3ng Lu\u1eadn l\u1eadt sang trang 44, \u0111o\u1ea1n 2. M\u1eddi m\u1ecdi ng\u01b0\u1eddi b\u1eaft \u0111\u1ea7u xem nguy\u00ean v\u0103n: 00:52<br \/>\nG\u00f3c \u0111\u1ed9 nh\u1eadn th\u1ee9c \u0111\u1ed1i v\u1edbi \u0111\u1ecbnh v\u00e0 tu\u1ec7 c\u1ee7a nh\u01b0 s\u1edf h\u1eefu t\u00e1nh<br \/>\n\u0110\u1ed1i v\u1edbi \u0111\u1ecbnh v\u00e0 tu\u1ec7 c\u1ee7a nh\u01b0 s\u1edf h\u1eefu t\u00e1nh, t\u1ee9c l\u00e0 s\u1ef1 nh\u1eadn th\u1ee9c c\u1ee7a n\u1ed9i t\u00e2m \u0111\u00e3 ch\u1ee9ng \u0111\u01b0\u1ee3c ho\u1eb7c ch\u01b0a ch\u1ee9ng \u0111\u01b0\u1ee3c m\u1ed9t trong hai c\u1ea3nh gi\u1edbi c\u1ee7a nh\u00e2n v\u00f4 ng\u00e3 hay ph\u00e1p v\u00f4 ng\u00e3, kh\u00f4ng ph\u1ea3i t\u1eeb t\u00e2m tr\u1ee5 hay kh\u00f4ng tr\u1ee5 trong s\u1ef1 minh li\u1ec5u, an l\u1ea1c, kh\u00f4ng ph\u00e2n bi\u1ec7t t\u01b0\u1edbng \u0111\u1ec3 ph\u00e2n bi\u1ec7t. N\u1ebfu t\u00e2m ch\u01b0a h\u01b0\u1edbng v\u1ec1 v\u00f4 ng\u00e3 th\u1ef1c s\u1ef1, th\u00ec c\u0169ng c\u00f3 v\u00f4 l\u01b0\u1ee3ng minh, l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t Tam-ma-\u0111\u1ecba. 01:22<br \/>\nNh\u01b0 th\u1ebf ch\u00fang ta gi\u1ea3i th\u00edch ch\u00fat x\u00edu. B\u1edfi do \u0111\u1ecbnh v\u00e0 tr\u00ed tu\u1ec7 n\u01b0\u01a1ng theo nh\u01b0 s\u1edf h\u1eefu t\u00e1nh, \u201cnh\u01b0 s\u1edf h\u1eefu t\u00e1nh\u201d c\u00f3 nh\u1edb l\u00e0 g\u00ec kh\u00f4ng?, ch\u00ednh l\u00e0 t\u00e1nh kh\u00f4ng. V\u1eady th\u00ec n\u01b0\u01a1ng theo nh\u01b0 s\u1edf h\u1eefu t\u00e1nh, t\u1ee9c l\u00e0 s\u1ef1 \u0111\u1ecbnh v\u00e0 tr\u00ed tu\u1ec7 c\u1ee7a t\u00e1nh kh\u00f4ng, ph\u1ea3i \u0111\u01b0\u1ee3c x\u00e1c nh\u1eadn t\u1eeb trong t\u00e2m, \u0111\u01b0\u1ee3c x\u00e1c nh\u1eadn nh\u01b0 th\u1ebf n\u00e0o? Ch\u00ednh l\u00e0 vi\u1ec7c nh\u1eadn ra t\u1eeb m\u1ed9t g\u00f3c \u0111\u1ed9 trong t\u00e2m c\u00f3 ch\u1ee9ng \u0111\u01b0\u1ee3c c\u1ea3nh gi\u1edbi c\u1ee7a m\u1ed9t trong hai lo\u1ea1i v\u00f4 ng\u00e3. N\u00f3i c\u00e1ch kh\u00e1c, cho d\u00f9 \u0111\u00f3 l\u00e0 \u0111\u1ecbnh hay tu\u1ec7, n\u1ebfu ch\u1ee9ng \u0111\u1eafc B\u1ed5-\u0111\u1eb7c-gi\u00e0-la (nh\u00e2n) v\u00f4 ng\u00e3 hay l\u00e0 ph\u00e1p v\u00f4 ng\u00e3 &#8211; \u0111\u1ecbnh v\u00e0 tu\u1ec7 c\u1ee7a nh\u00e2n v\u00f4 ng\u00e3 v\u00e0 ph\u00e1p v\u00f4 ng\u00e3 n\u00e0y ch\u00ednh l\u00e0 do \u0111\u1ecbnh v\u00e0 tu\u1ec7 c\u1ee7a s\u1ef1 n\u01b0\u01a1ng theo nh\u01b0 s\u1edf h\u1eefu t\u00e1nh, \u0111\u00f3 c\u0169ng ch\u00ednh l\u00e0 \u0111\u1ecbnh v\u00e0 tu\u1ec7 n\u01b0\u01a1ng theo t\u00e1nh kh\u00f4ng. N\u1ebfu kh\u00f4ng ph\u1ea3i s\u1ef1 ch\u1ee9ng \u0111\u1eafc c\u1ee7a \u0111\u1ecbnh v\u00e0 tu\u1ec7 ch\u1ee9ng \u0111\u01b0\u1ee3c b\u1ea5t c\u1ee9 m\u1ed9t trong hai lo\u1ea1i v\u00f4 ng\u00e3, th\u00ec \u0111\u00f3 kh\u00f4ng ph\u1ea3i l\u00e0 \u0111\u1ecbnh v\u00e0 tu\u1ec7 n\u01b0\u01a1ng theo nh\u01b0 s\u1edf h\u1eefu t\u00e1nh, c\u0169ng t\u1ee9c l\u00e0 kh\u00f4ng ph\u1ea3i \u0111\u1ecbnh v\u00e0 tu\u1ec7 n\u01b0\u01a1ng theo t\u00e1nh kh\u00f4ng. 02:24<br \/>\nDo \u0111\u00f3, tuy\u1ec7t \u0111\u1ed1i kh\u00f4ng th\u1ec3 n\u00e0o cho r\u1eb1ng t\u1eeb n\u1ed9i t\u00e2m c\u00f3 hay kh\u00f4ng c\u00f3 \u0111\u1ea7y \u0111\u1ee7 s\u1ef1 an l\u1ea1c, kh\u00f4ng t\u1eeb g\u00f3c \u0111\u1ed9 c\u1ee7a s\u1ef1 r\u00e0nh m\u1ea1ch v\u00f4 bi\u1ec7t \u0111\u1ec3 ph\u00e2n bi\u1ec7t nh\u1eadn th\u1ee9c, \u0111\u1ec3 ph\u00e2n bi\u1ec7t \u0111\u1ecbnh v\u00e0 tu\u1ec7 n\u01b0\u01a1ng theo nh\u01b0 s\u1edf h\u1eefu t\u00e1nh. C\u0169ng n\u00f3i r\u1eb1ng kh\u00f4ng th\u1ec3 cho l\u00e0 c\u00f3 \u0111\u1ea7y \u0111\u1ee7 an l\u1ea1c, r\u00e0nh m\u1ea1ch c\u1ee7a s\u1ef1 v\u00f4 ph\u00e2n bi\u1ec7t ch\u00ednh l\u00e0 n\u01b0\u01a1ng theo nh\u01b0 s\u1edf h\u1eefu t\u00e1nh v\u00e0 t\u00e1nh kh\u00f4ng, c\u0169ng kh\u00f4ng ph\u1ea3i kh\u00f4ng c\u00f3 \u0111\u1ea7y \u0111\u1ee7 v\u00e0 s\u1ef1 an l\u1ea1c c\u1ee7a v\u00f4 ph\u00e2n bi\u1ec7t l\u00e0 kh\u00f4ng n\u01b0\u01a1ng theo nh\u01b0 s\u1edf h\u1eefu t\u00e1nh. V\u1eady t\u1ea1i sao kh\u00f4ng th\u1ec3 ngh\u0129 nh\u01b0 v\u1eady? V\u00ec c\u00f3 v\u00f4 l\u01b0\u1ee3ng c\u1ee7a an l\u1ea1c, r\u00e0nh m\u1ea1ch \u0111\u1ecbnh c\u1ee7a v\u00f4 ph\u00e2n bi\u1ec7t. Ph\u1ea3i x\u00e1c th\u1ef1c \u0111\u1ecbnh n\u00e0y kh\u00f4ng ph\u1ea3i t\u1eeb n\u1ed9i t\u00e2m c\u00f3 hay kh\u00f4ng c\u00f3 h\u01b0\u1edbng \u0111\u1ebfn vi\u1ec7c n\u01b0\u01a1ng theo c\u1ea3nh gi\u1edbi c\u1ee7a v\u00f4 ng\u00e3 ch\u00e2n th\u1ef1c, kh\u00f4ng ph\u1ea3i ph\u00e2n bi\u1ec7t t\u1eeb ch\u1ed7 n\u00e0y. \u1ede \u0111\u00e2y ch\u1eef ch\u00e2n th\u1ef1c hi\u1ec3n nhi\u00ean l\u00e0 n\u00f3i v\u1ec1 t\u00e1nh kh\u00f4ng. Tr\u01b0\u1edbc ti\u00ean \u0111\u1eebng n\u00f3i \u0111\u1ebfn vi\u1ec7c ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng, th\u1eadm ch\u00ed gi\u1ea3 s\u1eed n\u1ed9i t\u00e2m kh\u00f4ng c\u00f3 h\u01b0\u1edbng \u0111\u1ebfn t\u00e1nh kh\u00f4ng, nh\u01b0ng n\u00f3 c\u0169ng c\u00f3 th\u1ec3 \u0111\u1ea1t \u0111\u01b0\u1ee3c \u0111\u1ea7y \u0111\u1ee7 nh\u01b0 s\u1ef1 an l\u1ea1c, r\u00e0nh m\u1ea1ch v\u1edbi c\u00e1i \u0111\u1ecbnh c\u1ee7a v\u00f4 ph\u00e2n bi\u1ec7t n\u00e0y. 03:44<br \/>\nV\u00ed d\u1ee5, gi\u1ed1ng nh\u01b0 ngo\u1ea1i \u0111\u1ea1o tu \u0111\u1ecbnh, h\u1ecd c\u0169ng c\u00f3 th\u1ec3 \u0111\u1ea1t \u0111\u01b0\u1ee3c \u0111\u1ea7y \u0111\u1ee7 an l\u1ea1c, r\u00e0nh m\u1ea1ch v\u00e0 v\u00f4 ph\u00e2n bi\u1ec7t \u0111\u1ecbnh. Nh\u01b0ng ch\u00fang ta \u0111\u1ec1u bi\u1ebft ngo\u1ea1i \u0111\u1ea1o kh\u00f4ng c\u00f3 t\u00e1nh kh\u00f4ng, n\u00ean h\u1ecd tu \u0111\u1ecbnh c\u0169ng kh\u00f4ng th\u1ec3 n\u00e0o c\u00f3 s\u1ef1 h\u01b0\u1edbng \u0111\u1ebfn t\u00e1nh kh\u00f4ng, b\u1edfi v\u00ec kh\u00f4ng c\u00f3 gi\u00e1o th\u1ecd t\u00e1nh kh\u00f4ng; ch\u1ec9 c\u00f3 \u0110\u1ee9c Ph\u1eadt \u0111\u00e3 khai th\u1ecb v\u1ec1 t\u00e1nh kh\u00f4ng, v\u00e0 ch\u1ec9 c\u00f3 Ph\u1eadt gi\u00e1o m\u1edbi c\u00f3 th\u1ec3 n\u00f3i v\u1ec1 t\u00e1nh kh\u00f4ng. B\u1edfi th\u1ebf kh\u00f4ng th\u1ec3 vi\u1ec7c t\u1eeb n\u1ed9i t\u00e2m c\u00f3 hay l\u00e0 kh\u00f4ng c\u00f3 an l\u1ea1c r\u00e0nh m\u1ea1ch \u0111\u1ed1i v\u1edbi s\u1ef1 v\u00f4 ph\u00e2n bi\u1ec7t \u0111\u1ec3 nh\u1eadn ra c\u00f3 \u0111\u1ecbnh v\u00e0 tu\u1ec7 n\u01b0\u01a1ng theo nh\u01b0 s\u1edf h\u1eefu t\u00e1nh. Nghe r\u00f5 ch\u01b0a? 04:25<br \/>\nKh\u00f4ng hi\u1ec3u t\u00e1nh kh\u00f4ng v\u00e0 sanh kh\u1edfi \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t th\u00ec kh\u00f4ng tr\u00e1i ngh\u1ecbch nhau<br \/>\nT\u1ed1t! Sau \u0111\u00e2y, ch\u00fang ta xem ti\u1ebfp \u0111o\u1ea1n ti\u1ebfp theo. Nh\u00ecn v\u00e0o s\u00e1ch, \u0111\u00e3 nh\u00ecn s\u00e1ch ch\u01b0a? Ph\u1ea3i t\u00ecm \u0111\u1ebfn v\u1ecb tr\u00ed h\u00e0ng kinh v\u0103n. 04:35<br \/>\nHi\u1ec7n t\u1ea1i m\u00ecnh c\u00f3 th\u1ec3 ch\u1ee9ng \u0111\u01b0\u1ee3c, tuy ch\u01b0a ch\u1ee9ng \u0111\u1eafc \u0111\u01b0\u1ee3c ki\u1ebfn gi\u1ea3i c\u1ee7a t\u00e1nh kh\u00f4ng, nh\u01b0ng c\u00f3 th\u1ec3 gi\u1eef t\u00e2m an tr\u00fa v\u00f4 ph\u00e2n bi\u1ec7t, v\u00e0 tuy ch\u01b0a ch\u1ee9ng \u0111\u01b0\u1ee3c t\u00e1nh kh\u00f4ng, nh\u01b0ng v\u1eabn c\u00f3 th\u1ec3 sanh kh\u1edfi \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t, hai \u0111i\u1ec1u \u0111\u00f3 kh\u00f4ng c\u00f3 ch\u00fat n\u00e0o tr\u00e1i ng\u01b0\u1ee3c v\u1edbi nhau. 04:49<br \/>\nTuy ch\u01b0a \u0111\u1ea1t \u0111\u01b0\u1ee3c ch\u1ee9ng \u0111\u1eafc th\u1ef1c t\u00e1nh c\u1ee7a ch\u00e1nh ki\u1ebfn, c\u0169ng t\u1ee9c l\u00e0 h\u1ecd ch\u01b0a \u0111\u1ea1t \u0111\u01b0\u1ee3c c\u00e1i g\u00ec? Ch\u01b0a \u0111\u1ea1t \u0111\u01b0\u1ee3c ch\u00e1nh ki\u1ebfn c\u1ee7a t\u00e1nh kh\u00f4ng. Nh\u01b0ng ch\u1ec9 c\u1ea7n h\u1ecd nhi\u1ebfp tr\u00ec n\u1ed9i t\u00e2m v\u00f4 ph\u00e2n bi\u1ec7t ch\u00fat x\u00edu, th\u00ec s\u1ebd c\u00f3 th\u1ec3 sinh ra \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t, \u0111\u00e2y l\u00e0 \u0111i\u1ec1u th\u1ef1c s\u1ef1 c\u00f3 th\u1ec3 ch\u1ee9ng \u0111\u01b0\u1ee3c \u1edf hi\u1ec7n t\u1ea1i. V\u00ec v\u1eady, gi\u1ea3 s\u1eed ngay c\u1ea3 khi b\u1ea1n kh\u00f4ng hi\u1ec3u v\u1ec1 t\u00e1nh kh\u00f4ng, v\u1eady c\u00f3 th\u1ec3 sanh kh\u1edfi \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t kh\u00f4ng? C\u00f3 th\u1ec3 sanh kh\u1edfi \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t. \u201cKh\u00f4ng hi\u1ec3u t\u00e1nh kh\u00f4ng\u201d v\u00e0 \u201csanh kh\u1edfi \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t\u201d c\u00f3 ch\u1ed7 n\u00e0o kh\u00e1c nhau kh\u00f4ng? M\u1ed9t ch\u00fat kh\u00e1c bi\u1ec7t c\u0169ng kh\u00f4ng c\u00f3. Do \u0111\u00f3, kh\u00f4ng th\u1ec3 b\u1edfi v\u00ec kh\u00f4ng hi\u1ec3u r\u00f5 t\u00e1nh kh\u00f4ng, m\u00e0 kh\u00f4ng c\u00f3 th\u1ec3 sanh kh\u1edfi \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t. C\u00f3 \u0111\u00fang kh\u00f4ng? \u0110\u00fang nh\u01b0 v\u1eady ph\u1ea3i kh\u00f4ng? 05:37<br \/>\nT\u1ed1t! Ch\u00fang ta s\u1ebd ti\u1ebfp t\u1ee5c xem ti\u1ebfp. \u0110\u00e3 t\u00ecm th\u1ea5y h\u00e0ng r\u1ed3i ch\u1ee9? 05:42<br \/>\nN\u1ebfu c\u00f3 th\u1ec3 do \u0111\u00e2y m\u00e0 nhi\u1ebfp tr\u00ec t\u00e2m trong th\u1eddi gian d\u00e0i, th\u00ec l\u1ea5y s\u1ee9c m\u1ea1nh c\u1ee7a s\u1ef1 nhi\u1ebfp tr\u00ec t\u00e2m \u0111\u1ec3 sanh kh\u1edfi \u0111i\u1ec1u thu\u1eadn phong, khi s\u1ef1 \u0111i\u1ec1u thu\u1eadn phong sanh kh\u1edfi, th\u00e2n t\u00e2m c\u00f3 th\u1ec3 sanh kh\u1edfi h\u1ef7 l\u1ea1c, do kh\u1edfi sinh an l\u1ea1c n\u00ean c\u0169ng kh\u00f4ng tr\u00e1i ngh\u1ecbch. Sau khi sinh h\u1ef7 l\u1ea1c, c\u0169ng l\u00e0 do h\u1ef7 l\u1ea1c ch\u1ecbu s\u1ef1 \u1ea3nh h\u01b0\u1edfng c\u1ee7a s\u1ee9c m\u1ea1nh c\u1ee7a h\u00e0nh t\u01b0\u1edbng r\u00f5 r\u00e0ng, n\u00ean c\u00f3 th\u1ec3 khi\u1ebfn t\u00e2m sanh kh\u1edfi s\u1ef1 ph\u00e2n bi\u1ec7t r\u00f5 r\u00e0ng. 06:01<br \/>\nV\u1eady gi\u1ea3i th\u00edch m\u1ed9t ch\u00fat, n\u1ebfu nh\u01b0 c\u00f3 th\u1ec3 do \u0111\u00e2y m\u00e0 nhi\u1ebfp tr\u00ec n\u1ed9i t\u00e2m \u0111\u01b0\u1ee3c l\u00e2u d\u00e0i, h\u00e3y ch\u00fa \u00fd! Ch\u1eef \u201c\u0111\u00e2y\u201d n\u00e0y l\u00e0 ch\u1ec9 v\u1ec1 c\u00e1i g\u00ec? \u0110\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t, \u0111\u00fang v\u1eady kh\u00f4ng? Sau khi sanh kh\u1edfi \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t, d\u00f9ng \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t trong th\u1eddi gian d\u00e0i \u0111\u1ec3 nhi\u1ebfp tr\u00ec n\u1ed9i t\u00e2m, nhi\u1ebfp tr\u00ec n\u1ed9i t\u00e2m, n\u01b0\u01a1ng t\u1ef1a s\u1ee9c m\u1ea1nh c\u1ee7a s\u1ef1 nhi\u1ebfp tr\u00ec n\u1ed9i t\u00e2m, b\u1edfi v\u00ec h\u1ecd \u0111\u00e3 tr\u1ea3i qua th\u1eddi gian r\u00e8n luy\u1ec7n l\u00e2u d\u00e0i, do v\u1eady m\u1edbi t\u1ea1o n\u00ean m\u1ed9t s\u1ee9c m\u1ea1nh c\u1ee7a s\u1ef1 nhi\u1ebfp tr\u00ec n\u1ed9i t\u00e2m. M\u1ed9t khi sinh ra, ch\u00fa \u00fd! M\u1ed9t khi sinh ra \u0111i\u1ec1u thu\u1eadn phong t\u1ee9c, phong t\u1ee9c l\u00e0 g\u00ec? Ch\u00ednh l\u00e0 phong trong c\u01a1 th\u1ec3. B\u00ecnh th\u01b0\u1eddng khi ch\u00fang ta kh\u00f4ng tu \u0111\u1ecbnh, phong trong c\u01a1 th\u1ec3 l\u00e0 kh\u00f4ng \u0111i\u1ec1u thu\u1eadn, kh\u00f4ng \u0111i\u1ec1u thu\u1eadn l\u00e0 g\u00ec? \u0110\u00f3 l\u00e0 n\u00f3 kh\u00f4ng ch\u1ecbu s\u1ef1 kh\u1ed1ng ch\u1ebf c\u1ee7a b\u1ea3n th\u00e2n, n\u00f3 kh\u00f4ng \u0111i\u1ec1u nhu, n\u00f3 kh\u00f4ng \u0111i\u1ec1u thu\u1eadn. Nh\u01b0ng sau khi th\u00f4ng qua s\u1ee9c m\u1ea1nh c\u1ee7a s\u1ef1 nhi\u1ebfp tr\u00ec n\u1ed9i t\u00e2m, phong trong th\u00e2n th\u1ec3 s\u1ebd \u0111\u01b0\u1ee3c \u0111i\u1ec1u thu\u1eadn, sau khi phong \u0111\u01b0\u1ee3c \u0111i\u1ec1u thu\u1eadn, th\u00ec th\u00e2n t\u00e2m li\u1ec1n c\u00f3 th\u1ec3 sanh kh\u1edfi h\u1ef7 l\u1ea1c, th\u00e2n t\u00e2m t\u1ef1 nhi\u00ean sanh kh\u1edfi \u0111\u01b0\u1ee3c h\u1ef7 l\u1ea1c. 07:03<br \/>\nV\u00ec v\u1eady, h\u00e3y ch\u00fa \u00fd! Ch\u01b0a c\u00f3 ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng, v\u1eabn ch\u01b0a \u0111\u1ea1t \u0111\u01b0\u1ee3c ch\u00e1nh ki\u1ebfn c\u1ee7a t\u00e1nh kh\u00f4ng, \u0111i\u1ec1u n\u00e0y v\u1edbi vi\u1ec7c sanh hay kh\u00f4ng sanh kh\u1edfi an l\u1ea1c c\u00f3 tr\u00e1i ngh\u1ecbch v\u1edbi nhau kh\u00f4ng? Kh\u00f4ng tr\u00e1i ngh\u1ecbch v\u1edbi nhau. Kh\u00f4ng th\u1ec3 v\u00ec ch\u00fang ta v\u1eabn ch\u01b0a ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng, th\u00ec trong t\u00e2m kh\u00f4ng c\u00e1ch n\u00e0o sanh kh\u1edfi an l\u1ea1c &#8211; an l\u1ea1c c\u1ee7a thi\u1ec1n \u0111\u1ecbnh. N\u00ean khi trong t\u00e2m sanh kh\u1edfi an l\u1ea1c, do v\u00ec s\u1ee9c m\u1ea1nh t\u1eeb c\u1ea3m th\u1ecd h\u00e0nh t\u01b0\u1edbng r\u00e0nh m\u1ea1ch c\u1ee7a h\u1ef7 l\u1ea1c &#8211; c\u1ea3m th\u1ecd c\u1ee7a h\u1ef7 l\u1ea1c \u0111\u00e2y, h\u00e0nh t\u01b0\u1edbng c\u1ee7a n\u00f3 r\u00e0nh m\u1ea1ch \u0111\u00fang kh\u00f4ng? Do v\u00ec s\u1ee9c m\u1ea1nh t\u1eeb c\u1ea3m th\u1ecd h\u00e0nh t\u01b0\u1edbng r\u00e0nh m\u1ea1ch c\u1ee7a h\u1ef7 l\u1ea1c, ch\u00fa \u00fd! N\u1ed9i t\u00e2m c\u00f3 th\u1ec3 sinh kh\u1edfi s\u1ef1 ph\u00e2n bi\u1ec7t r\u00e0nh m\u1ea1ch r\u00f5 r\u00e0ng. 07:42<br \/>\nC\u1ea7n ph\u1ea3i ph\u00e2n bi\u1ec7t \u0111\u01b0\u1ee3c s\u1ef1 kh\u00e1c nhau gi\u1eefa \u0111\u1ecbnh ch\u1ee9ng t\u00e1nh kh\u00f4ng v\u00e0 \u0111\u1ecbnh ch\u01b0a ch\u1ee9ng t\u00e1nh kh\u00f4ng<br \/>\nCh\u00fang ta ti\u1ebfp t\u1ee5c xem nguy\u00ean v\u0103n, c\u00f3 t\u00ecm th\u1ea5y v\u1ecb tr\u00ed h\u00e0ng kinh v\u0103n ch\u01b0a? Nh\u00ecn s\u00e1ch. 07:47<br \/>\nV\u00ec th\u1ebf n\u00f3i t\u1ea5t c\u1ea3 \u0111\u1ecbnh minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t \u0111\u1ecbnh \u0111\u1ec1u l\u00e0 ch\u1ee9ng ch\u00e2n t\u00e1nh, th\u00ec ho\u00e0n to\u00e0n kh\u00f4ng c\u00f3 s\u1ef1 x\u00e1c \u0111\u1ecbnh r\u00f5 r\u00e0ng. N\u00ean ch\u1ee9ng t\u00e1nh kh\u00f4ng c\u1ee7a Tam-ma-\u0111\u1ecba vi di\u1ec7u, tuy c\u00f3 \u0111\u1ecbnh minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t, c\u00f2n \u0111\u1ed1i v\u1edbi (ch\u01b0a ch\u1ee9ng t\u00e1nh kh\u00f4ng) ch\u01b0a c\u00f3 s\u1ef1 h\u01b0\u1edbng \u0111\u1ebfn t\u00e1nh kh\u00f4ng c\u1ee7a \u0111\u1ecbnh, th\u00ec c\u0169ng c\u00f3 r\u1ea5t nhi\u1ec1u minh li\u1ec5u, an l\u1ea1c v\u00e0 v\u00f4 ph\u00e2n bi\u1ec7t, v\u00ec th\u1ebf ph\u1ea3i thi\u1ec7n x\u1ea3o ph\u00e2n bi\u1ec7t s\u1ef1 kh\u00e1c nhau gi\u1eefa hai lo\u1ea1i \u0111\u1ecbnh n\u00e0y. 08:12<br \/>\nV\u1eady ch\u00fang ta h\u00e3y t\u00ecm hi\u1ec3u m\u1ed9t ch\u00fat \u0111o\u1ea1n kinh v\u0103n n\u00e0y n\u00f3i v\u1ec1 v\u1ea5n \u0111\u1ec1 g\u00ec? Do ch\u00fang ta mu\u1ed1n thi\u1ebft l\u1eadp m\u1ecdi th\u1ee9 \u0111\u01b0\u1ee3c minh li\u1ec5u, an l\u1ea1c c\u1ee7a \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t, \u0111\u1ec1u l\u00e0 ch\u1ee9ng \u0111\u1eafc ch\u00e2n th\u1ef1c t\u00e1nh c\u1ee7a t\u00e1nh kh\u00f4ng, \u201cho\u00e0n to\u00e0n kh\u00f4ng c\u00f3 s\u1ef1 x\u00e1c \u0111\u1ecbnh r\u00f5 r\u00e0ng\u201d, ch\u00ednh l\u00e0 kh\u00f4ng c\u00f3 b\u1ea5t k\u1ef3 c\u0103n c\u1ee9 thanh t\u1ecbnh ch\u00ednh x\u00e1c n\u00e0o! N\u00f3i nh\u01b0 v\u1eady th\u00ec kh\u00f4ng c\u00f3 c\u0103n c\u1ee9. Kh\u00f4ng c\u00f3 b\u1ea5t k\u1ef3 c\u0103n c\u1ee9 thanh t\u1ecbnh ch\u00ednh x\u00e1c n\u00e0o m\u00e0 \u0111\u1ecbnh v\u00f4 ph\u00e2n bi\u1ec7t c\u00f3 th\u1ec3 th\u00e0nh l\u1eadp t\u1ea5t c\u1ea3 minh li\u1ec5u, an l\u1ea1c \u0111\u1ec1u l\u00e0 ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng ch\u00e2n th\u1ef1c t\u00e1nh. Do v\u1eady, ch\u1ee9ng \u0111\u1eafc Tam-ma-\u0111\u1ecba t\u00e1nh kh\u00f4ng, c\u0169ng c\u00f3 th\u1ec3 c\u00f3 minh t\u00edch, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t, v\u00e0 c\u0169ng c\u00f3 r\u1ea5t nhi\u1ec1u \u0111\u1ecbnh m\u00e0 n\u1ed9i t\u00e2m v\u1eabn ch\u01b0a c\u00f3 s\u1ef1 h\u01b0\u1edbng \u0111\u1ebfn t\u00e1nh kh\u00f4ng c\u1ee7a \u0111\u1ecbnh, nh\u01b0ng n\u00f3 c\u00f3 th\u1ec3 sanh kh\u1edfi minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t, n\u00ean c\u1ea7n ph\u1ea3i ph\u00e2n bi\u1ec7t s\u1ef1 kh\u00e1c bi\u1ec7t gi\u1eefa hai lo\u1ea1i \u0111\u1ecbnh n\u00e0y. 09:15<br \/>\nT\u00f3m l\u1ea1i, v\u1ea5n \u0111\u1ec1 \u201cminh ph\u00e2n l\u1ef1c\u201d m\u00e0 ch\u00fang ta \u0111\u00e3 th\u1ea3o lu\u1eadn tr\u01b0\u1edbc \u0111\u00f3, l\u00e0 tuy\u1ec7t \u0111\u1ed1i kh\u00f4ng bao gi\u1edd t\u1eeb minh ph\u00e2n l\u1ef1c m\u00e0 v\u1ebd m\u1ed9t \u0111\u01b0\u1eddng &#8211; kh\u00f4ng c\u00f3 minh ph\u00e2n l\u1ef1c l\u00e0 ch\u1ec9, c\u00f3 minh ph\u00e2n l\u1ef1c l\u00e0 qu\u00e1n, ph\u01b0\u01a1ng ph\u00e1p ph\u00e1n \u0111o\u00e1n ch\u1ec9 qu\u00e1n n\u00e0y ph\u1ea3i cho n\u00f3 m\u1ed9t c\u00e1i g\u1ea1ch ch\u00e9o th\u1eadt l\u1edbn! B\u1edfi \u0111\u00f3 l\u00e0 sai l\u1ea7m, kh\u00f4ng c\u00f3 c\u0103n c\u1ee9 kinh lu\u1eadn! B\u1edfi v\u00ec trong kinh lu\u1eadn n\u00f3i t\u00e2m s\u1edf c\u1ee7a ch\u1ec9, qu\u00e1n l\u00e0 kh\u00f4ng gi\u1ed1ng nhau, ch\u1ec9 l\u00e0 Tam-ma-\u0111\u1ecba, qu\u00e1n l\u00e0 tu\u1ec7, t\u1ea5t c\u1ea3 Tam-ma-\u0111\u1ecba \u0111\u1ec1u c\u00f3 \u0111\u1ea7y \u0111\u1ee7 minh ph\u00e2n l\u1ef1c, n\u00ean kh\u00f4ng th\u1ec3 n\u00f3i ch\u1ec9 kh\u00f4ng c\u00f3 minh ph\u00e2n l\u1ef1c. V\u1ea5n \u0111\u1ec1 minh ph\u00e2n l\u1ef1c n\u00e0y, th\u1ef1c ra ch\u00fang ta h\u00e3y ph\u00e2n t\u00edch ch\u00fat x\u00edu: d\u00f9ng minh ph\u00e2n l\u1ef1c \u0111\u1ec3 n\u00f3i l\u00e0 ch\u1ec9, l\u00e0 qu\u00e1n, th\u1ef1c ra c\u00e1c t\u00f4ng ph\u00e1i kh\u00e1c \u0111\u00e3 kh\u00f4ng hi\u1ec3u r\u00f5 ch\u1ec9, kh\u00f4ng hi\u1ec3u r\u00f5 qu\u00e1n, b\u1edfi v\u00ec v\u1ea5n \u0111\u1ec1 minh ph\u00e2n l\u1ef1c m\u00e0 c\u00e1c t\u00f4ng ph\u00e1i kh\u00e1c n\u00f3i th\u00ec n\u00f3 kh\u00f4ng ph\u1ea3i l\u00e0 ch\u1ec9, c\u0169ng kh\u00f4ng ph\u1ea3i l\u00e0 qu\u00e1n. 10:17<br \/>\nSau \u0111\u00e2y, l\u1ea1i ti\u1ebfp t\u1ee5c m\u1ed9t v\u1ea5n \u0111\u1ec1 n\u1eefa, an tr\u00fa \u1edf minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t, c\u00f3 ph\u1ea3i l\u00e0 qu\u00e1n hay kh\u00f4ng? Ph\u00e2n \u0111\u01b0\u1ee3c m\u1ea5y tr\u01b0\u1eddng h\u1ee3p? Ph\u00e2n l\u00e0m hai tr\u01b0\u1eddng h\u1ee3p: m\u1ed9t lo\u1ea1i l\u00e0 n\u1ed9i t\u00e2m kh\u00f4ng c\u00f3 an tr\u00fa, m\u1ed9t lo\u1ea1i l\u00e0 n\u1ed9i t\u00e2m c\u00f3 an tr\u00fa. V\u1eady tr\u01b0\u1eddng h\u1ee3p m\u1ed9t, n\u1ed9i t\u00e2m kh\u00f4ng c\u00f3 an tr\u00fa \u1edf minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t t\u1ee9c kh\u00f4ng ph\u1ea3i l\u00e0 ch\u1ec9, c\u0169ng kh\u00f4ng ph\u1ea3i l\u00e0 qu\u00e1n. \u0110\u00fang kh\u00f4ng? L\u00e0 nh\u01b0 v\u1eady \u0111\u00f3! V\u1eady tr\u01b0\u1eddng h\u1ee3p hai th\u00ec sao, n\u1ed9i t\u00e2m an tr\u00fa \u1edf minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t c\u00f3 th\u1ec3 l\u00e0 ch\u1ec9, nh\u01b0ng kh\u00f4ng nh\u1ea5t \u0111\u1ecbnh ph\u1ea3i l\u00e0 qu\u00e1n. \u0110\u00fang kh\u00f4ng? B\u1edfi v\u00ec kh\u00f4ng nh\u1ea5t thi\u1ebft n\u00f3 ph\u1ea3i c\u00f3 t\u00ednh ph\u00e2n bi\u1ec7t l\u1ef1a ch\u1ecdn, n\u00f3 kh\u00f4ng nh\u1ea5t \u0111\u1ecbnh c\u00f3 t\u00ednh ph\u00e2n bi\u1ec7t l\u1ef1a ch\u1ecdn d\u1eabn t\u1edbi s\u1ef1 khinh an! 11:00<br \/>\nTh\u1ebf th\u00ec sau khi sanh kh\u1edfi \u0111\u1ecbnh minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t th\u00ec c\u00f3 ph\u1ea3i l\u00e0 ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng r\u1ed3i ph\u1ea3i kh\u00f4ng? M\u1ecdi ng\u01b0\u1eddi tr\u1ea3 l\u1eddi l\u00e0 g\u00ec? Kh\u00f4ng nh\u1ea5t \u0111\u1ecbnh, \u0111\u00fang kh\u00f4ng! V\u1eady th\u00ec l\u00e0 g\u00ec? B\u1edfi v\u00ec ng\u01b0\u1eddi kh\u00f4ng c\u00f3 ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng, th\u00f4ng qua tu h\u00e0nh c\u00f3 th\u1ec3 \u1edf trong n\u1ed9i t\u00e2m c\u0169ng sanh kh\u1edfi \u0111\u1ea7y \u0111\u1ee7 minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t c\u1ee7a \u0111\u1ecbnh? C\u00f3 th\u1ec3. B\u1edfi v\u00ec ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng v\u00e0 n\u1ed9i t\u00e2m an tr\u00fa \u1edf minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t, c\u00f3 s\u1ef1 kh\u00e1c bi\u1ec7t r\u1ea5t l\u1edbn! 11:35<br \/>\nN\u1ebfu ch\u00fang ta kh\u00f4ng ph\u00e2n bi\u1ec7t s\u1ef1 kh\u00e1c bi\u1ec7t nh\u1eefng \u0111i\u1ec1u trong \u0111\u00f3 m\u1ed9t c\u00e1ch c\u1ea9n th\u1eadn, b\u1edfi do t\u1ef1 m\u00ecnh tu \u0111\u1ecbnh, h\u00e3y ch\u00fa \u00fd nh\u00e9! B\u1edfi do tu \u0111\u1ecbnh m\u00e0 \u0111\u00e3 \u0111\u1ea1t \u0111\u01b0\u1ee3c minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t c\u1ee7a \u0111\u1ecbnh n\u00e0y, n\u1ebfu cho r\u1eb1ng m\u00ecnh \u0111\u00e3 ch\u1ee9ng \u0111\u01b0\u1ee3c t\u00e1nh kh\u00f4ng, ho\u1eb7c cho r\u1eb1ng \u0111\u00e3 ch\u1ee9ng \u0111\u01b0\u1ee3c t\u00e1nh kh\u00f4ng c\u1ee7a T\u1ef3-b\u00e1t-x\u00e1-na, th\u00ec \u0111\u00e2y ho\u00e0n to\u00e0n l\u00e0 s\u1ef1 sai l\u1ea7m, b\u1edfi h\u1ecd ch\u1ec9 \u0111ang tu \u0111\u1ecbnh m\u00e0 th\u00f4i! N\u1ebfu l\u1ea5y vi\u1ec7c minh li\u1ec5u, an l\u1ea1c, v\u00f4 ph\u00e2n bi\u1ec7t c\u1ee7a s\u1ef1 tu \u0111\u1ecbnh m\u00e0 cho r\u1eb1ng do ch\u1ee9ng \u0111\u1eafc T\u1ef3-b\u00e1t-x\u00e1-na m\u00e0 sanh ra m\u1ed9t lo\u1ea1i c\u1ea3m gi\u00e1c, th\u00ec \u0111\u00f3 kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t sai l\u1ea7m l\u1edbn sao? B\u1edfi v\u00ec h\u1ecd n\u1ebfu cho r\u1eb1ng T\u1ef3-b\u00e1t-x\u00e1-na, ch\u1ee9ng \u0111\u1eafc t\u00e1nh kh\u00f4ng, h\u1ecd cho r\u1eb1ng \u0111\u00e2y c\u00f3 th\u1ec3 gi\u1ea3i tho\u00e1t \u0111\u01b0\u1ee3c l\u00e3o t\u1eed, n\u00ean tr\u00ean th\u1ef1c t\u1ebf \u0111\u00e2y ch\u1ec9 l\u00e0 \u0111ang tu \u0111\u1ecbnh m\u00e0 th\u00f4i, so v\u1edbi gi\u1ea3i tho\u00e1t l\u00e3o t\u1eed ho\u00e0n to\u00e0n kh\u00f4ng li\u00ean quan. N\u00ean s\u1ef1 ph\u00e2n bi\u1ec7t l\u1ef1a ch\u1ecdn \u0111\u1ecbnh v\u00e0 tu\u1ec7 n\u00e0y, \u0111i\u1ec3m ranh gi\u1edbi c\u1ee7a n\u00f3 l\u00e0 v\u00f4 c\u00f9ng quan tr\u1ecdng! 12:34<br \/>\nT\u1ed5ng k\u1ebft v\u00e0 khuy\u1ebfn ngh\u1ecb<br \/>\nH\u00f4m nay r\u1ea5t vui khi \u0111\u01b0\u1ee3c c\u00f9ng v\u1edbi m\u1ecdi ng\u01b0\u1eddi h\u1ecdc t\u1eadp \u0111o\u1ea1n n\u00e0y, mong r\u1eb1ng th\u00f4ng qua s\u1ef1 n\u1ed7 l\u1ef1c ch\u0103m ch\u1ec9 \u00f4n t\u1eadp nhi\u1ec1u l\u1ea7n c\u1ee7a m\u1ecdi ng\u01b0\u1eddi, ch\u00fang ta c\u00f3 th\u1ec3 l\u00e0m cho \u0111o\u1ea1n v\u0103n n\u00e0y ng\u00e0y c\u00e0ng r\u00f5 r\u00e0ng h\u01a1n, m\u1ecdi ng\u01b0\u1eddi ph\u1ea3i c\u1ed1 g\u1eafng nh\u00e9! 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\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. 13.<br \/>\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. 13.<br \/>\n[4] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440. 13.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u751f\u8d77\u4e86\u660e\u4e86\u3001\u5b89\u6a02\u3001\u7121\u5206\u5225\u7684\u5b9a\uff0c\u662f\u4e0d\u662f\u5c31\u662f\u8b49\u5f97\u7a7a\u6027\u4e86\u5462\uff1f\u4e0d\u4e00\u5b9a\uff01\u5982\u679c\u628a\u4fee\u5b9a\u7684\u660e\u4e86\u3001\u5b89\u6a02\u3001\u7121\u5206\u5225\u5b9a\u8a8d\u70ba\u662f\u8b49\u5f97\u6bd8\u7f3d\u820d\u90a3\u6240\u7522\u751f\u7684\u4e00\u7a2e\u89ba\u53d7\u7684\u8a71\uff0c\u90a3\u4e0d\u662f\u5927\u932f\u7279\u932f\u4e86\uff1f\u56e0\u70ba\u4ed6\u5982\u679c\u8a8d\u70ba\u662f\u6bd8\u7f3d\u820d\u90a3\u3001\u8b49\u5f97\u7a7a\u6027\uff0c\u4ed6\u8a8d\u70ba\u9019\u53ef\u4ee5\u89e3\u812b\u8001\u6b7b\u4e86\uff0c\u4f46\u5be6\u969b\u4e0a\u9019\u53ea\u662f\u5728\u4fee\u5b9a\u800c\u5df2\u5440\uff0c\u8ddf\u89e3\u812b\u8001\u6b7b\u5b8c\u5168\u4e0d\u8457\u908a\u7684\u3002\u6240\u4ee5\u9019\u500b\u5b9a\u548c\u6167\u7684\u6289\u64c7\uff0c\u5b83\u7684\u5206\u754c\u9ede\u662f\u975e\u5e38\u91cd\u8981\u7684\uff01<span 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