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00:00<br \/>\n\u5927\u5bb6\u597d\uff01\u5f88\u5f00\u5fc3\u53c8\u5230\u4e86\u6211\u4eec\u4e00\u8d77\u5b66\u4e60\u300a\u5e7f\u8bba\u300b\u7684\u65f6\u95f4\u4e86\uff01\u4eca\u5929\u6211\u4eec\u7ee7\u7eed\u5b66\u4e60\u300a\u83e9\u63d0\u9053\u6b21\u7b2c\u5e7f\u8bba\u300b\u6b62\u89c2\u7ae0\u4e2d\u7684\u6b62\uff0c\u5b66\u4e60\u201c\u6b62\u89c2\u5fc5\u987b\u53cc\u4fee\u7684\u56e0\u76f8\u201d\u3002\u8bf7\u5927\u5bb6\u628a\u300a\u5e7f\u8bba\u300b\u7ffb\u5f00341\u9875\u5012\u6570\u7b2c4\u884c\u3002\u6709\u627e\u5230\u5417\uff1f\u8bf7\u770b\u539f\u6587\u3002\u8bf4\uff1a00:47<br \/>\n\u5f15\u636e\u300a\u5927\u822c\u6d85\u69c3\u7ecf\u300b\u8bf4\u660e\u58f0\u95fb\u5b9a\u529b\u5f3a\u800c\u6167\u529b\u52a3<br 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\/>\n\u552f\u6709\u4f5b\u9640\u6b62\u89c2\u5e73\u7b49\u5177\u8db3<br \/>\n\u4e0a\u9762\u8bb2\u4e86\u58f0\u95fb\u3001\u83e9\u8428\u770b\u89c1\u5982\u6765\u79cd\u59d3\u7684\u5883\u754c\u3002\u90a3\u4e48\u63a5\u4e0b\u6765\uff0c\u4f5b\u9640\u7684\u5883\u754c\u662f\u600e\u6837\u7684\u5462\uff1f\u201c\u552f\u6709\u5982\u6765\u904d\u89c1\u4e00\u5207\uff0c\u6b62\u89c2\u7b49\u6545\u3002\u201d\u5982\u6765\u89c2\u89c1\u4e00\u5207\uff0c\u56e0\u4e3a\u7b49\u5f15\u548c\u540e\u5f97\u5b83\u6210\u4e3a\u4e86\u540c\u4e00\u4f53\u6027\uff0c\u800c\u4f7f\u6b62\u89c2\u5e73\u7b49\u5177\u8db3\u3002\u6210\u4f5b\u7684\u65f6\u5019\uff0c\u7b49\u5f15\u3001\u540e\u5f97\u662f\u6210\u4e3a\u4e86\u540c\u4e00\u4f53\u6027\uff0c\u800c\u4e14\u6b62\u89c2\u662f\u5e73\u7b49\u5177\u8db3\u7684\uff0c\u6240\u4ee5\u80fd\u591f\u904d\u89c1\u4e00\u5207\u300208:19<br \/>\n\u7531\u6b62\u529b\u65e0\u52a8\uff0c\u7531\u89c2\u6545\u5982\u5c71<br 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00:00Hello, everyone! I&#8217;m very happy that it&#8217;s time for us to study the Great Treatise again! Today, we will continue studying the Great Treatise on the Stages of the Path to Enlightenment, in its chapters on serenity\u2014about why it is necessary to practice both serenity and insight. Please open the Great Treatise to volume 3, page 20, the 4th line in the quotation. Have you found the line? Let us read it: 00:46  The Great Final Nirvana Sutra:Shravakas Are Stronger in Concentration Than in Wisdom  [\u2026] Therefore, the Great Final Nirvana Sutra also says: 00:52  Shravakas do not see the lineage of the tathagatas [Buddhas] because their concentration is greater while their wisdom is less; bodhisattvas see it, but unclearly, because their wisdom is greater while their concentration is less. The tathagatas [buddhas] see everything because they have serenity and insight in equal measure. 01:13  Regarding this passage from the Great Final Nirvana Sutra, the Four Interwoven Annotations[1] has the following explanations: The Great Final Nirvana Sutra also says that shravakas do not extensively see the lineage of the Buddhas. The \u201clineage of the [Buddhas]\u201d here means the nature of reality, also called \u201cthusness\u201d or \u201csuchness.\u201d What is the nature of reality? It is emptiness. 01:36  Why do shravakas not have an extensive or exhaustive view of the lineage of the Buddhas? It is because \u201ctheir concentration is stronger\u201d[2]\u2014their focus leans more heavily on concentration. To say their focus leans toward concentration, what is this in comparison to? It is in comparison to wisdom. When it comes to examining the nature of reality from boundless different angles of valid reasoning, their wisdom is \u201cless.\u201d Master Ba-so explains that this \u201cless\u201d means non-existent. In other words, shravakas&#8217; minds do not have the \u201cwisdom that analyzes the nature of reality by way of boundless different angles[3] of valid reasoning.\u201d Shravakas do also discern and examine emptiness, but not from boundless different angles of valid reasoning. 02:05  Regarding this part, this word \u201cless\u201d\u2014the word \u201cless\u201d[4]\u2014may seem to suggest that perhaps it exists, just very little. However, in the Four Interwoven Annotations, this is how Master Ba-so explains it. Also, in Master Tsong-kha-pa&#8217;s Commentary Well Revealing the Intent of the \u201cIntroduction to the &#8216;Middle Way&#8217;\u201c,[5] I saw a segment saying that: because of this, Mahayana practitioners are just as explained in the Middle Way; namely, when it comes to establishing that a phenomenon lacks inherent reality, they would also use an endless variety of different valid reasonings to establish it. Therefore, regarding the meaning of reality, their wisdom is extremely extensive. Those who seek individual liberation alone use simpler reasonings\u2014simple valid reasonings\u2014to arrive at a valid cognition of reality. They do not cultivate like the Mahayana practitioner, so when it comes to the meaning of reality, their wisdom is not extensive. This is why it mentions \u201cextensive\u201d versus \u201csimple\u201d cultivations of selflessness, and whether each is considered complete. Why is there such a difference? It is because shravakas and pratyekabuddhas practice only to eliminate afflictions, so they only need to realize the basic meaning of reality\u2014the basic meaning of emptiness. This is enough, isn\u2019t it? However, Mahayana practitioners aim to eliminate cognitive obscurations, so when it comes to the meaning of reality\u2014emptiness\u2014they must expand their wisdom. They must expand their wisdom\u2014note this!\u2014they must expand their wisdom to extremely vast extents. 04:21  Bodhisattvas are Stronger in Wisdom Than in Concentration  It is said that bodhisattvas can extensively see the nature of reality, but not clearly. Why is it unclear? It is because bodhisattvas are sometimes in meditative equipoise, and sometimes in post-meditation activities. What is \u201cmeditative equipoise?\u201d It means being in meditative concentration. When bodhisattvas are in meditative concentration, they are completely focused on the object of meditation, and are not affected by any outside disturbance at all. Even if someone is beating a drum right by your ear, it would not distract you. Actually, this is just what equipoise is like. 04:58  So, bodhisattvas are sometimes in concentration, but sometimes they are not. They cannot simultaneously be in equipoise and post-meditation activities. They cannot leave meditation while in equipoise or enter equipoise while out of meditation. They cannot achieve this. What haven&#8217;t they achieved? They cannot be in equipoise and post-meditation states without switching between the two. They are unable to always see the nature of reality, or emptiness. This is why they see it \u201cunclearly.\u201d According to Master Ba-so&#8217;s explanation, here, \u201cseeing clearly\u201d does not just mean \u201crealizing directly.\u201d[6] Rather, it means \u201cseeing at all times, without alternating between equipoise and post-meditation.\u201d Note this! It means not having to alternate in and out of meditative equipoise\u2014without alternation\u2014and being able to see at all times. 05:45  When it comes to seeing emptiness at all times, without that kind of alternation, only the buddhas have achieved this. Only they are able to see emptiness, or reality, at all times, without having to switch in and out of meditation. Hence, bodhisattvas, pratyekabuddhas, and shravakas all have to go in and out of equipoise in alternation\u2014switching between. Sometimes they are in concentration, or equipoise; sometimes they exit concentration. When they are settled in equipoise, they cannot be in post-meditation activities, and when in post-meditation states, they cannot be in equipoise, so they cannot simultaneously be settled in meditative equipoise and post-meditation states. 06:27  So, why is it that bodhisattvas can see reality extensively, but not clearly? It is because their \u201cwisdom is greater while their concentration is less,\u201d right? They lean more toward wisdom. What kind of wisdom? It is the wisdom that uses boundless different angles of valid reasoning in analytical examination. For them, compared to their wisdom, their concentration is relatively weaker, so here, Master Ba-so specifically adds an annotation that, as bodhisattvas would analyze it [emptiness] from boundless different angles of valid reasoning\u2014Is this a fault?\u2014this is not a fault. However, for any equipoise they have, they must eventually exit it\u2014their meditation has to end\u2014so their equipoise and post-meditation states have not yet become one. So, a bodhisattva would go in concentration and come back out, and so on alternating. A bodhisattva has not reached the state\u2014like a buddha\u2014where equipoise and post-meditation have entirely become one and the same entity, which is a truly incredible achievement. 07:37  Only the Buddhas Have Serenity and Insight in Equal Measure  Up to here, the text has mentioned how shravakas and bodhisattvas see the lineage of the buddhas [or, nature of reality]. So next, how are the buddhas like in this respect? \u201cThe Tathagatas see everything because they have serenity and insight in equal measure.\u201d The Buddhas see everything, because their equipoise and post-meditation states have become the same thing,[7] and so they have serenity and insight in equal measure. When one attains buddhahood, equipoise and post-meditation become the same thing. One would have serenity and insight in equal measure. Therefore, one is able to see everything. 08:20  Unmovable Through Serenity, Like a Mountain Through Insight  Next, we will continue reading. Have you found the line? It says: 08:31  With the power of serenity, your mind\u2014like a lamp placed where there is no wind\u2014will be unmoved by the winds of discursive thought. With insight, others cannot divert you since you have abandoned the infinite entanglements of bad views. 08:47  To explain this: Through the power of serenity, one&#8217;s mind is like a lamp placed in a place without wind\u2014just like the flame of that lamp. The mind will not be moved by the winds of discursive thought. Then, insight can cut away the webs of all bad views\u2014entanglements of bad views. Insight cuts them all away and makes the mind unmovable by opposition. What does \u201cothers cannot divert you\u201d mean? It means the mind will not change. It will not be diverted by others, and it will not be led astray. Master Jam-yang Shay-pa&#8217;s Great Exposition on the Form and Formless Concentrations says, because serenity keeps the mind free from fluctuation, this makes it easy for vivid intensity to arise. Based upon that, the power of insight in analysis breaks down the conceived objects of wrong views, allowing the concentration to be more firm and stable, so that bad views cannot disturb us. Our mind is firm like a mountain. 09:49  Next, let us keep reading: 09:51As the Moon Lamp Sutra says: 09:53Through the power of serenity your mind becomes steady;Through insight it becomes like a mountain. 09:59In the Four Interwoven Annotations, Master Ba-so explains these scriptural lines. Namely, the Moon Lamp Sutra says: Due to the power of serenity, the mind is rested on its object without even the slightest fluctuation.[8] Through the analytical discernment of insight, even in the post-meditation state, one achieves an ascertaining consciousness, so that the mind is not swayed by wrong consciousnesses, and so, it is like a mountain. 10:25  What is an \u201cascertaining consciousness\u201d? It is a consciousness that has a definite understanding of a phenomenon. When we gain a definite understanding of a phenomenon, mistaken states of mind can no longer sway us to believe something else about it. The mind no longer wavers\u2014it has made its determination. For example, in terms of a definite understanding that our spiritual teachers possess good qualities, as soon as our mind comes to this definite understanding, then the mistaken consciousness which holds that \u201cour spiritual teachers do not possess good qualities\u201d can no longer sway our mind otherwise. In cultivating bodhicitta, recognizing all beings as our mothers and recognizing their kindnesses, if we have a definite understanding that \u201call the countless beings, our mothers, have bestowed us great kindnesses,\u201d then the thought \u201cthey have not done so\u201d cannot sway us, because, the mind has reached a definite understanding. 11:15  Differentiating the Effects of Serenity and Insight  Now, let&#8217;s continue reading to see Master Tsong-kha-pa&#8217;s explanation for the sutra. Have you found the line? 11:21So, the imprint of meditative serenity is that your attention stays right where it is placed without distraction from the object of meditation. The imprint of insight is that you know the reality of selflessness and eliminate bad views such as the view of self; your mind is like a mountain in that it cannot be shaken by opponents. Therefore, you should distinguish these two imprints. 11:43It says because of this, if the mind can be free of even the slightest distraction, and stay focused on the intended object of meditation, and if it can focus naturally, then this is precisely the effect of serenity! Here, the word \u201cimprint\u201d\u2014note this \u201cimprint,\u201d similar to \u201cfootprint\u201d\u2014means \u201ceffect\u201d or \u201cfunction.\u201d Realizing the truth of selflessness and eliminating various flawed views like the view of self, such that not even opposing challengers can shake us\u2014to be like a mountain\u2014what is this the effect of? This is insight&#8217;s effect. Therefore, these should be separately distinguished. We should differentiate the effect of serenity and the effect of insight. 12:35  Some teachers also explain that this \u201cimprint of insight\u201d\u2014as in \u201cimprint of serenity\u201d and \u201cimprint of insight\u201d\u2014refers to what one would obtain through cultivating insight, as results or achievements from it. It is just like, by observing footprints, we can tell that someone has walked across a place. When we see someone&#8217;s footprints, we say: Oh! This person has walked by here. For example, we had a lot of snow here in the past few days, so we can see in the snow\u2014if a monk has walked across it\u2014a clear series of footprints. So, through the footprints we can know, \u201cAh! He has been there.\u201d Likewise, when it comes to practicing insight, we can also recognize its positive effects, as if insight has \u201cwalked\u201d across a place and left footprints for us to see. This is why it is called \u201cthe imprint of insight.\u201d 13:25  Has this been clear for you? This is our section for today. Would this be a little too much? I hope everyone will patiently and diligently continue learning! Thank you! 13:44  Reference: The Great Treatise Passage Studied          Original English text (Snow Lion text, Vol. III, pp. 20)      English textin this transcript      Tibetan text,w\/ rough lit. interpretation  [B]: Master Ba-so&#8217;s annotation[N]: Master Nga-wang Rab-ten\u2019s annotation      Chinese text,w\/ rough lit. interpretation              ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~          Therefore, the Great Final Nirvana Sutrasays[1]:      Therefore, the Great Final Nirvana Sutraalso says[1]:      \u0f0d\u0f51\u0f7a\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0b\u0f60\u0f55\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f61\u0f7c\u0f44\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f58\u0fb1\u0f0b\u0f44\u0f53\u0f0b\u0f63\u0f66\u0f0b\u0f60\u0f51\u0f66\u0f0b\u0f54\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f54\u0f7c\u0f60\u0f72\u0f0b\u0f58\u0f51\u0f7c\u0f0b\u0f63\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0c  Therefore, from the Great Final Nirvana Sutra, it is alsobestowed,[1]      \u7531\u6b64\u300a\u5927\u822c\u6d85\u69c3\u7d93\u300b\u4ea6\u4e91\uff1aFrom this, the Great Final Nirvana Sutra also says[1],          Shravakas do not see the lineage of the tathagatas because their concentration is greater than their wisdom;      Shravakas do not see the lineage of the tathagatas [Buddhas] because their concentration is greater and their wisdom is less;      \u0f49\u0f53\u0f0b\u0f50\u0f7c\u0f66\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f53\u0f72\u0f0b\u0f51\u0f7a\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f42\u0f64\u0f7a\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0f72\u0f42\u0f66\u0f0b[B]\u0f51\u0f7a\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f62\u0f92\u0fb1\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f58\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f66\u0f9f\u0f7a\u0f0d \u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f64\u0f66\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0b\u0f51\u0f44\u0f0b[N]\u0f51\u0f7a\u0f0b\u0f63\u0f0b\u0f62\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f42\u0fb2\u0f44\u0f66\u0f0b\u0f58\u0f50\u0f60\u0f0b\u0f61\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f92\u0f7c\u0f0b\u0f53\u0f66\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f46\u0f74\u0f44\u0f0b\u0f56[B]\u0f0b\u0f66\u0f9f\u0f7a\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0b\u0f62\u0f7c\u0f0d \u0f0d  \u2018Shravakas do not see the tathagatha\u2019s kind[B]\u2014the nature of reality\u2014extensively, because their concentration has\/is a\/the large(r) portion and [their] wisdom [N]that discerns it by way of boundless cases\/manners of reasoning, is small(er)[B], ie., non-existent.(Judging from the contents of all the annotations in this section, it is possible that what is labelled in the Tibetan text here as Master Nga-wang Rab-ten\u2019s annotation is actually Master Ba-so\u2019s as well.)      \u300e\u8072\u805e\u4e0d\u898b\u5982\u4f86\u7a2e\u6027\uff0c\u4ee5\u5b9a\u529b\u5f37\u6545\uff0c\u6167\u529b\u52a3\u6545\u3002  \u2018Shravakas do not see the tathagata lineage, for the[ir] strength\/power of concentration is strong, and the[ir] strength\/power of wisdom is inferior\/meager.          bodhisattvas see it, but unclearly, because their wisdom is greater than their concentration.      bodhisattvas see it, but unclearly, because their wisdom is greater and their concentration is less.      [B]\u0f51\u0f7a\u0f0b\u0f63\u0f0b\u0f56\u0f63\u0f9f\u0f7c\u0f66\u0f0b\u0f4f\u0f7a\u0f0b\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f54\u0f60\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f53\u0f72\u0f0b[B]\u0f51\u0f7a\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f62\u0f92\u0fb1\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f58\u0f7c\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0d [B]\u0f51\u0f74\u0f66\u0f0b\u0f62\u0f9f\u0f42\u0f0b\u0f4f\u0f74\u0f0b\u0f58\u0f49\u0f58\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f62\u0f7a\u0f66\u0f0b\u0f60\u0f47\u0f7c\u0f42\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f58\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f56\u0f66\u0f0b\u0f58\u0f72\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f4f\u0f7a\u0f0d [B]\u0f62\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f42\u0fb2\u0f44\u0f66\u0f0b\u0f58\u0f50\u0f60\u0f0b\u0f61\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f92\u0f7c\u0f0b\u0f53\u0f66\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f62\u0f56\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b[B]\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f64\u0f66\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0b\u0f51\u0f44\u0f0b[B]\u0f51\u0f7a\u0f0b\u0f63\u0f0b\u0f56\u0f63\u0f9f\u0f7c\u0f66\u0f0b\u0f4f\u0f7a\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b[B]\u0f64\u0f66\u0f0b\u0f46\u0f74\u0f44\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0b\u0f62\u0f7c\u0f0d \u0f0d  [B]Compared to that, Bodhisattvas see [it][B]\u2014emptiness\u2014extensively, but[B]do not see it constantly, without alternating between equipoise and post-meditation, so it is unclear,  because [their] wisdom[B]\u2019s ability to discern [B]by way of boundless cases\/manners of reasoning has\/is a\/the large(r) portion and[B], compared to that,[their] concentration[B]\u2019s portionis small(er).  \u00a0      \u83e9\u85a9\u96d6\u898b\u800c\u4e0d\u660e\u986f\uff0c\u6167\u529b\u5f37\u6545\uff0c\u5b9a\u529b\u52a3\u6545\u3002  Bodhisattvas see [it], but not clearly, for the[ir] strength\/power of wisdom is strong, and the[ir] strength\/power of concentration is inferior\/meager.          \u00a0      \u00a0      [B]\u0f56\u0fb1\u0f44\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f62\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f42\u0fb2\u0f44\u0f66\u0f0b\u0f58\u0f50\u0f60\u0f0b\u0f61\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f92\u0f7c\u0f0b\u0f53\u0f66\u0f0b\u0f66\u0f9f\u0f7c\u0f44\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f66\u0f90\u0fb1\u0f7c\u0f53\u0f0b\u0f58\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f40\u0fb1\u0f44\u0f0b\u0f58\u0f49\u0f58\u0f0b\u0f42\u0f5e\u0f42\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f58\u0f50\u0f62\u0f0b\u0f63\u0fa1\u0f44\u0f0b\u0f51\u0f42\u0f7c\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f7a\u0f60\u0f72\u0f0b\u0f63\u0f42\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f63\u0f66\u0f0b\u0f56\u0fb1\u0f74\u0f44\u0f0b\u0f56\u0f66\u0f0b\u0f58\u0f49\u0f58\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f44\u0f7c\u0f0b\u0f56\u0f7c\u0f0b\u0f42\u0f45\u0f72\u0f42\u0f0b\u0f4f\u0f74\u0f0b\u0f58\u0f0b\u0f66\u0f7c\u0f44\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0b\u0f4f\u0f7a\u0f0d \u0f66\u0fa4\u0fb2\u0f72\u0f53\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f58\u0f41\u0f60\u0f0b\u0f63\u0f0b\u0f49\u0f72\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f51\u0f74\u0f0d \u0f0d\u0f60\u0f51\u0f72\u0f62\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f0b\u0f56\u0fb3\u0f7c\u0f0b\u0f42\u0fb2\u0f7c\u0f66\u0f0b\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f42\u0f45\u0f72\u0f42\u0f0b\u0f4f\u0f74\u0f0d \u0f0d\u0f5e\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f62\u0f7c\u0f0d \u0f0d[B]Bodhisattvas\u2019 analysis of emptiness by way of boundless cases\/manners of reasoning is not a fault, but due to the effect [lit. handprint] of having to rise [ie. exit the equipoise] at the end of all equipoise, their equipoise and post-meditation have not become one entity\/nature\/essence, like it is said:  Just like the sun within a sky where clouds are seen,  This analyzing wisdom [only] takes one part.      \u00a0          The tathagatas see everything because they have serenity and insight in equal measure.      \u00a0      \u0f51\u0f7a\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f42\u0f64\u0f7a\u0f42\u0f66\u0f0b\u0f54\u0f66\u0f0b\u0f53\u0f72\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f42\u0f5f\u0f72\u0f42\u0f66\u0f0b\u0f4f\u0f7a\u0f0d [B]\u0f58\u0f49\u0f58\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f44\u0f7c\u0f0b\u0f56\u0f7c\u0f0b\u0f42\u0f45\u0f72\u0f42\u0f0b\u0f4f\u0f74\u0f0b\u0f42\u0fb1\u0f74\u0f62\u0f0b\u0f53\u0f66\u0f0b\u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f58\u0f5a\u0f74\u0f44\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f72\u0f62\u0f0b\u0f62\u0f7c\u0f0d \u0f0d[B]\u0f5e\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b\u0f60\u0f47\u0f74\u0f42\u0f0b\u0f51\u0f62\u0f0b\u0f4a\u0f71\u0f72\u0f40\u0f0b\u0f63\u0f66\u0f0b\u0f60\u0f56\u0fb1\u0f74\u0f44\u0f0b\u0f56\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f56\u0f40\u0f7c\u0f51\u0f0b\u0f40\u0fb1\u0f44\u0f0b\u0f62\u0f97\u0f7a\u0f0b\u0f56\u0fb3\u0f0b\u0f58\u0f0b\u0f62\u0f44\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f58\u0f5b\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f60\u0f56\u0fb2\u0f74\u0f0b\u0f66\u0fa3\u0f7c\u0f53\u0f0b\u0f58\u0f72\u0f0b\u0f60\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f66\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f0b\u0f5e\u0f7a\u0f66\u0f0b\u0f56\u0f40\u0f60\u0f0b\u0f66\u0fa9\u0f63\u0f0b[1]\u0f4f\u0f7a\u0f0dThe tathagatas see all, because[B], after [their] equipoise and subsequent state become one entity\/nature\/essence, they have serenity and insight equally[B]\u2014Master says: this is stated as it appears in [Master Gyal-tsab\u2019s] Detailed Commentary on \u201cEngaging in the Bodhisattva Deeds\u201d, but Master Tsong-kha-pa\u2019s own supplementary words [ie., explanations] are not available, so it needs further examination.\u2019 And,  (Two versions of manuscripts for the Four Interwoven Annotations say that the latter annotation above is written by Master Jam-yang Shay-pa)      \u552f\u6709\u5982\u4f86\u904d\u898b\u4e00\u5207\uff0c\u6b62\u3001\u89c0\u7b49\u6545\u3002\u300f  Only the tathagatas see all universally, for [their] serenity and insight are equal.\u2019          ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~          With the power of serenity, your mind\u2014like a lamp placed where there is no wind\u2014will be unmoved by the winds of discursive thought. With insight, others cannot divert you since you have abandoned the infinite entanglements of bad views.      \u00a0      \u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f66\u0f9f\u0f7c\u0f56\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f53\u0f72\u0f0b\u0f58\u0f62\u0f0b\u0f58\u0f7a\u0f0b\u0f62\u0fb3\u0f74\u0f44\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0f5e\u0f42\u0f0b\u0f54\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f51\u0f74\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0fb3\u0f74\u0f44\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f42\u0f61\u0f7c\u0f0b\u0f56\u0f62\u0f0b\u0f58\u0f72\u0f0b\u0f60\u0f42\u0fb1\u0f74\u0f62\u0f0b\u0f62\u0f7c\u0f0d \u0f0d\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f42\u0f72\u0f66\u0f0b\u0f53\u0f72\u0f0b\u0f63\u0f9f\u0f0b\u0f56\u0f0b\u0f44\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0fb2\u0f0b\u0f56\u0f0b\u0f58\u0f50\u0f60\u0f0b\u0f51\u0f42\u0f0b\u0f66\u0fa4\u0f44\u0f66\u0f0b\u0f54\u0f66\u0f0b\u0f42\u0f5e\u0f53\u0f0b\u0f51\u0f42\u0f0b\u0f42\u0f72\u0f66\u0f0b\u0f58\u0f72\u0f0b\u0f55\u0fb1\u0f7a\u0f51\u0f0b\u0f51\u0f7a[2]\u0f0d  By the power of serenity\u2014like placing a lamp-flame free from wind\u2014the mind does not become moved by the winds of mental conception. By insight, one\/it eliminates all the webs of bad views, and so would not be changed by others; as[2]  \u00a0      \u7531\u6b62\u529b\u6545\u5982\u7121\u98a8\u71ed\uff0c\u8af8\u5206\u5225\u98a8\u4e0d\u80fd\u52d5\u5fc3\uff0c\u7531\u89c0\u529b\u6545\uff0c\u6c38\u65b7\u4e00\u5207\u8af8\u60e1\u898b\u7db2\uff0c\u4e0d\u70ba\u4ed6\u7834\u3002  Through the power of serenity, the winds of differentiation cannot move the mind\/heart; through the power of insight, one\/it forever severs all the nets of bad views, and is not broken by others.          ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~      ~~~~~~~~~~~          As[4] the Moon Lamp Sutra says[3]:      \u00a0      \u0f5f\u0fb3\u0f0b\u0f56\u0f0b\u0f66\u0f92\u0fb2\u0f7c\u0f53\u0f0b\u0f58\u0f60\u0f72\u0f0b\u0f58\u0f51\u0f7c\u0f0b\u0f63\u0f66 \u0f0d\u0f47\u0f72\u0f0b\u0f66\u0f90\u0f51\u0f0b\u0f51\u0f74\u0f0d  it is like[4] it says[3] from the Moon Lamp Sutra\u2014the words\u2014      \u300a\u6708\u71c8\u7d93\u300b\u4e91[3]\uff1a  The Moon Lamp Sutra says,          The power of meditative serenity makes your mind steady; insight makes it like a mountain.      Through the power of serenity your mind becomes steady;  Through insight it becomes like a mountain.      \u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b[B]\u0f40\u0fb1\u0f72\u0f0b\u0f66\u0f9f\u0f7c\u0f56\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b[B]\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f63\u0f66\u0f0b\u0f42\u0f61\u0f7c\u0f0b\u0f56\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f42\u0fb1\u0f74\u0f62\u0f0d \u0f0d\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f42\u0f72\u0f66\u0f0b\u0f53\u0f72\u0f0b[B]\u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f66\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f50\u0f7c\u0f56\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f66\u0f90\u0f56\u0f66\u0f0b\u0f66\u0f74\u0f60\u0f44\u0f0b\u0f44\u0f7a\u0f66\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f60\u0f51\u0fb2\u0f7c\u0f44\u0f66\u0f0b\u0f53\u0f66\u0f0b\u0f55\u0fb1\u0f72\u0f53\u0f0b\u0f45\u0f72\u0f0b\u0f63\u0f7c\u0f42\u0f0b\u0f42\u0f72\u0f0b\u0f56\u0fb3\u0f7c\u0f66\u0f0b\u0f42\u0f5e\u0f53\u0f0b\u0f51\u0f74\u0f0b\u0f51\u0fb2\u0f44\u0f0b\u0f58\u0f72\u0f0b\u0f53\u0f74\u0f66\u0f0b\u0f54\u0f66\u0f0b\u0f62\u0f72\u0f0b\u0f51\u0f44\u0f0b\u0f60\u0f51\u0fb2\u0f0b\u0f56\u0f62\u0f0b\u0f60\u0f42\u0fb1\u0f74\u0f62\u0f0d \u0f0d\u0f5e\u0f7a\u0f66\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b\u0f54\u0f0b[3]\u0f63\u0f9f\u0f0b\u0f56\u0f74[4]\u0f60\u0f7c\u0f0d \u0f0d\u0f5e\u0f7a\u0f66\u0f0b\u0f66\u0f7c\u0f0d \u0f0d  \u2018By serenity[B]\u2019s power, unsteady movement [B]of the mind from the object becomes non-existent.  By insight, one\/it becomes like a mountain[B], because, through individual analysis, one\/it achieves an ascertaining consciousness even for the time of post-meditation state, and is thus unable to be led otherwise by inverted [ie. mistaken] minds.\u2019\u201d      \u300e\u7531\u6b62\u529b\u7121\u52d5\uff0c\u7531\u89c0\u6545\u5982\u5c71\u3002\u300f\u2018Through the power of serenity, one\/it does not move;  Through the power of insight, one\/it is like a mountain.\u2019\u201d          So, the mark of meditative serenity is that your attention stays right where it is placed without distraction from the object of meditation.      So, the imprint of meditative serenity is that your attention stays right where it is placed without distraction from the object of meditation.      \u0f51\u0f7a\u0f66\u0f0b\u0f53\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f63\u0f66\u0f0b\u0f58\u0f72\u0f0b\u0f42\u0f61\u0f7a\u0f44\u0f0b\u0f56\u0f62\u0f0b\u0f42\u0f62\u0f0b\u0f56\u0f5e\u0f42\u0f0b\u0f4f\u0f74\u0f0b\u0f63\u0fb7\u0f53\u0f0b\u0f63\u0fb7\u0f53\u0f0b\u0f66\u0fa1\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f53\u0f72\u0f0b\u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f63\u0f42\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f63\u0f0d  Because of that, for the mind to naturally stay where it is placed without distraction is the handprint of serenity; while,      \u5fc3\u7121\u6563\u4e82\uff0c\u81ea\u7136\u5b89\u4f4f\u6240\u7de3\uff0c\u662f\u4fee\u6b62\u8ff9\uff1b  The mind having no distraction, naturally abiding on the object, is the trace\/mark\/imprint of practicing serenity;          The mark of insight is that you know the reality of selflessness and eliminate bad views such as the view of self; your mind is like a mountain in that it cannot be shaken by opponents.      The imprint of insight is that you know the reality of selflessness and eliminate bad views such as the view of self; your mind is like a mountain in that it cannot be shaken by opponents.      \u0f56\u0f51\u0f42\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0f7a\u0f0b\u0f41\u0f7c\u0f0b\u0f53\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f53\u0f66\u0f0b\u0f56\u0f51\u0f42\u0f0b\u0f4f\u0f74\u0f0b\u0f63\u0f9f\u0f0b\u0f56\u0f0b\u0f63\u0f0b\u0f66\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f63\u0f9f\u0f0b\u0f56\u0f0b\u0f44\u0f53\u0f0b\u0f54\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f66\u0fa4\u0f44\u0f66\u0f0b\u0f4f\u0f7a\u0f0b\u0f55\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f62\u0f92\u0f7c\u0f63\u0f0b\u0f56\u0f66\u0f0b\u0f56\u0f66\u0f92\u0f74\u0f63\u0f0b\u0f58\u0f72\u0f0b\u0f53\u0f74\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0f72\u0f0b\u0f51\u0f44\u0f0b\u0f60\u0f51\u0fb2\u0f0b\u0f56\u0f0b\u0f53\u0f72\u0f0b\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f63\u0f42\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f54\u0f66\u0f0b[5]  after realizing the \u201cjust-that\u201d nature [ie. suchness\/reality] of selflessness and eliminating bad views\u2014the view of self and so on\u2014for one\/it to be like a mountain, unable to be shaken\/moved by opponents, is the handprint of insight, so[5]      \u7531\u8b49\u7121\u6211\u4e4b\u771f\u5be6\u6027\uff0c\u65b7\u6211\u898b\u7b49\u4e00\u5207\u60e1\u898b\uff0c\u6575\u4e0d\u80fd\u52d5\uff0c\u7336\u5982\u5c71\u5dbd\uff0c\u662f\u4fee\u89c0\u8ff9\u3002  through realizing the true reality of selflessness and severing all bad views such as the view of self and so on, to be unmovable by opponents, like a mountain, is the trace\/mark\/imprint of insight.  \u00a0          Therefore,[5]you should distinguish these two marks.      Therefore,[5]you should distinguish these two imprints.      \u0f51\u0f7a\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f66\u0f7c\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f55\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0fb1\u0f60\u0f7c\u0f0d  differentiate those as separate.      \u6545[5]\u65bc\u6b64\u4e8c\u61c9\u5404\u5206\u5225\u3002  Therefore,[5] for these two, one should respectively differentiate.          [1] Contents of the Four Interwoven Annotations are mentioned in this teaching to explain the Great Treatise passages studied. Rough translations of the annotations are included in the text comparison charts at the end of the transcript for reference.  [2] For what is translated here as \u201cis stronger,\u201d the corresponding expression in the Tibetan text is akin to \u201chas\/is a\/the bigger portion\u201d (\u0f64\u0f66\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f0b; shas che ba), whereas the corresponding word expression in the Chinese text is akin to \u201cis strong\u201d (\u5f37; qiang2; lit.\u201cstrong\u201d or \u201cis strong\u201d).  [3] This quoted phrase comes from the Four Interwoven Annotations.  The expression in the teaching \u201cdifferent angles\u201d (\u4e0d\u540c\u7684&#8230;\u89d2\u5ea6; bu4 tong2 de \u2026 jiao3 du4) corresponds to a Tibetan word (\u0f62\u0fa3\u0f58\u0f0b\u0f42\u0fb2\u0f44\u0f66; rnam grangs) which has meanings such as \u201cform(s),\u201d \u201cvariety(-ies),\u201d \u201csynonym(s),\u201d \u201cenumeration(s),\u201d \u201clist,\u201d and so on, as well as \u201cway(s),\u201d or \u201cangle(s).\u201d This word has also been commented on in teaching 6, where it is translated as \u201cparticular aspect.\u201d The usual classical Chinese translation for this Tibetan word (\u7570\u9580; yi4 men2, which is the word used in the Chinese translation of the Four Interwoven Annotations Here) literally means \u201cdistinct door(s),\u201d but often more intuitively means \u201cdistinct way(s).\u201d  [4] In the Tibetan text here, the word for \u201cless\u201d (\u0f46\u0f74\u0f44\u0f0b\u0f56\u0f0b; chung ba) may be interpreted literally as something along the lines of \u201csmall\/smaller\u201d or \u201clittle\/less,\u201d either in a comparative or a non-comparative sense. The same is true for the other expressions here involving \u201cgreater\u201d (\u0f46\u0f7a\u0f0b\u0f56\u0f0b; che ba) and \u201cless.\u201d  [5] This composition is Master Tsong-kha-pa\u2019s commentary on Master Chandrak\u012brti&#8217;s Introduction to the Middle Way (Madhyamak\u0101vat\u0101ra). In the U.M.A. Dictionary, this work is identified by the title: Illumination of the Thought, Extensive Explanation of (Chandrak\u012brti&#8217;s) Supplement to (N\u0101g\u0101rjuna&#8217;s) &#8216;Treatise on the Middle'&#8221; (Tib: \u0f51\u0f56\u0f74\u0f0b\u0f58\u0f0b\u0f63\u0f0b\u0f60\u0f47\u0f74\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0f92\u0fb1\u0f0b\u0f46\u0f7a\u0f62\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f42\u0f7c\u0f44\u0f66\u0f0b\u0f54\u0f0b\u0f62\u0f56\u0f0b\u0f42\u0f66\u0f63; dbu ma la &#8216;jug pa&#8217;i rgya cher bshad pa dgongs pa rab gsal).  [6] Roughly speaking, to \u201crealize [something] directly\u201d (Tib: \u0f58\u0f44\u0f7c\u0f53\u0f0b\u0f66\u0f74\u0f58\u0f0b\u0f51\u0f74\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66; mngon sum du rtogs) means to achieve or possess a definite and correct ascertainment of a true phenomenon (e.g. emptiness) by way of directly perceiving the phenomenon itself, without having to bring to mind any mental concepts. In other words, a consciousness which realizes something directly does so \u201cnon-conceptually\u201d\u2014it does not have to conceive of the phenomenon through a mental image, ie., a \u201cmeaning-generality.\u201d Common examples of consciousnesses that realize their objects directly include our five physical sense consciousnesses\u2014as long as they are perceiving things correctly; or, a mental direct realization of something taught in the teachings (such as emptiness) as a result of proper practice.  Relevant concepts such as meaning-generalities (a.k.a. mental images) and conceptual consciousnesses (vs. non-conceptual) are discussed in teachings 12 and 16.  In contrast to direct realizations, teaching 16 briefly mentions something called an \u201cinferential valid cognition\u201d (also see teaching 16, note 5). An inferential consciousness (e.g. a mind using a logical process to deduce something, whether correctly or not) has to conceive of its object through concept, so it is always conceptual. In this sense, an inferential valid cognition, which uses logic to realize a correct conclusion, does not constitute a direct realization of the object.  In general, in the process of learning and cultivation toward a topic taught in the teachings (e.g. impermanence, emptiness, etc.), one first has to achieve a conceptual realization (i.e., an inferential valid cognition) of it, and then engage in further practice before one can achieve a direct (non-conceptual) realization of that same topic.  As a note of disambiguation in English, in some contexts, the English expressions \u201cdirect realization\u201d vs. \u201cindirect realization\u201d may also be seen to correspond to a different pair of Tibetan terms (\u0f51\u0f44\u0f7c\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b vs.\u0f64\u0f74\u0f42\u0f66\u0f0b\u0f63\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b; dngos su rtogs vs. shugs la rtogs, often translated in English as \u201cexplicit realization\u201d vs. \u201cimplicit realization\u201d). \u201cDirect realization&#8221; in this latter sense is a separate term and has a different meaning from what is being discussed in the teaching here.  [7] The word that is translated in this sentence as \u201cthing\u201d is usually technically translated as \u201cessence,\u201d \u201cnature,\u201d or \u201centity\u201d (Tib: \u0f44\u0f7c\u0f0b\u0f56\u0f7c\u0f0b; ngo bo; Ch: \u9ad4\u6027; ti3 xing4). Master Ba-so uses this word consistently in this discussion within the Four Interwoven Annotations. Phrased more technically, the current expression in the teaching can be translated as \u201c[the Buddhas\u2019] equipoise and post-meditation states have become the same essence\/nature\/entity.\u201d  [8] The word that is written as \u201csteady\u201d in this excerpt of the Moon Lamp Sutra is translated from a Tibetan expression (\u0f42\u0f61\u0f7c\u0f0b\u0f56\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54; g.yo ba med pa) which literally refers to a lack of disturbance or fluctuation. Earlier in the Great Treatise passage, in the sentence \u201cWith the power of serenity, your mind\u2014like a lamp placed where there is no wind\u2014will be unmoved by the winds of discursive thought,\u201d the word \u201cunmoved\u201d is translated from a similar expression (\u0f42\u0f61\u0f7c\u0f0b\u0f56\u0f62\u0f0b\u0f58\u0f72\u0f0b\u0f60\u0f42\u0fb1\u0f74\u0f62; g.yo bar mi \u2018gyur), which means not to fluctuate or become disturbed. 00:00\uc548\ub155\ud558\uc138\uc694! \u300e\ub78c\ub9bc\u300f\uc744 \ubc30\uc6b0\ub294 \uc2dc\uac04\uc774 \ub418\uc5b4\uc11c \uae30\uc069\ub2c8\ub2e4! \u300e\ubcf4\ub9ac\ub3c4\ucc28\uc81c\uad11\ub860\u300f\uc9c0\uad00\uc758 \uc7a5\uc5d0 \uc9c0\ub97c \uacc4\uc18d \ubc30\uc6b0\uaca0\uc2b5\ub2c8\ub2e4. &#8220;\ubc18\ub4dc\uc2dc \uc9c0\uad00\uc744 \uc30d\uc218\ud574\uc57c \ud558\ub294 \uc6d0\uc778\uc744 \ubc30\uc6b0\uaca0\uc2b5\ub2c8\ub2e4. \uc5ec\ub7ec\ubd84 \u300e\ub78c\ub9bc\u300f621\ud398\uc774\uc9c0 \ub4a4\uc5d0\uc11c \ub124\ubc88\uc9f8 \uc904\uc744 \ubcf4\uc138\uc694. \ucc3e\uc73c\uc168\ub098\uc694? \uc6d0\ubb38\uc744 \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. 00:47  \u300e\ub300\ubc18\uc5f4\ubc18\uacbd\u300f\uc744 \uc778\uc6a9\ud558\uc5ec \uc131\ubb38\uc740 \uc0bc\ub9e4\uc758 \ud798\uc774 \uac15\ud558\uace0 \uc9c0\ud61c\uc758 \ud798\uc774 \uc57d\ud568\uc744 \uc124\uba85\ud568  \uadf8\ub7ec\ubbc0\ub85c \u300e\ub300\ubc18\uc5f4\ubc18\uacbd\u300f\uc5d0\uc11c\ub3c4 &#8216;\uc131\ubb38\ub4e4\uc774 \uc5ec\ub798\uc758 \uc885\uc131(\u7a2e\u59d3)\uc744 \ubcf4\uc9c0 \ubabb\ud558\ub294 \uac83\uc740 \uc0bc\ub9e4\uc758 \ud798\uc774 \ud070 \uae4c\ub2ed\uc774\uba70, \uc9c0\ud61c\uc758 \ud798\uc774 \uc791\uae30 \ub54c\ubb38\uc774\ub2e4. \ubcf4\uc0b4\ub4e4\uc774 \ubcf8\ub2e4\uace0 \ud574\ub3c4 \ubd84\uba85\ud558\uc9c0 \uc54a\uc740 \uac83\uc740 \uc9c0\ud61c\uc758 \ud798\uc774 \uac15\ud55c \uae4c\ub2ed\uc774\uba70, \uc0bc\ub9e4\uc758 \ud798\uc774 \uc791\uae30 \ub54c\ubb38\uc774\ub2e4. \uc624\uc9c1 \uc5ec\ub798\uaed8\uc11c \uc77c\uccb4\ub97c \ubcfc \uc218 \uc788\ub294 \uac83\uc740 \uc9c0\uad00\uc744 \ud568\uaed8 \ub450\ub8e8 \uac16\ucdc4\uae30 \ub54c\ubb38\uc774\ub2e4.&#8217; 01:11  \u300e\ub300\ubc18\uc5f4\ubc18\uacbd\u300f\uc758 \uc774 \ub2e8\ub77d\uc5d0 \uad00\ud558\uc5ec \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \ub2e4\uc74c\uacfc \uac19\uc740 \ud574\uc11d\uc774 \uc788\uc2b5\ub2c8\ub2e4. \u300e\ub300\ubc18\uc5f4\ubc18\uacbd\u300f\uc5d0\uc11c\ub3c4 \uc131\ubb38 \uc131\uc790\ub294 \uc5ec\ub798\uc758 \uc885\uc131(\u7a2e\u6027)\uc744 \uc0c1\uc138\ud558\uac8c \ubcf4\uc9c0 \ubabb\ud55c\ub2e4. \uc5ec\uae30\uc11c \u2018\uc5ec\ub798\uc758 \uc885\uc131\u2019\uc774\ub780 \uc9c4\uc5ec\uc2e4\uc131(\u771f\u5982\u5be6\u6027)\uc785\ub2c8\ub2e4. \uc9c4\uc5ec\uc2e4\uc131\uc774\ub780? \uacf5\uc131\uc785\ub2c8\ub2e4. 01:35  \uadf8\ub7fc \uc5b4\uc9f8\uc11c \uc131\ubb38\ub4e4\uc740 \uc5ec\ub798\uc758 \uc885\uc131\uc744 \uc0c1\uc138\ud788 \ubcf4\uc9c0 \ubabb\ud558\ub294\uac00? \u2018\uc0bc\ub9e4\uc758 \ud798\uc774 \uac15\ud55c \uae4c\ub2ed\uc774\uba70\u2019 \uc815\uc5d0 \uce58\uc6b0\ucce4\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uadf8\ub7fc \ubb34\uc5c7\uacfc \ube44\uad50\ud558\uc5ec \uc815\uc5d0 \uce58\uc6b0\ucce4\ub294\uac00? \uc9c0\ud61c\uc640 \ube44\uad50\ud574\uc11c\uc785\ub2c8\ub2e4. \uc131\ubb38\uc740 \ubb34\ub7c9\ubb34\ubcc0\ud55c \uc5ec\ub7ec \uac00\uc9c0 \uc815\ub9ac(\u6b63\u7406)\uc758 \uac01\ub3c4\ub85c \uc2e4\uc0c1\uc744 \uad00\ucc30\ud558\ub294 \uc9c0\ud61c\uac00 \uc791\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \ube60\uc3d8\uc874\uc790\uaed8\uc11c \uc5ec\uae30\uc11c &#8216;\uc791\ub2e4&#8217;\ub97c \uc5c6\ub2e4\ub294 \ub73b\uc73c\ub85c \ud574\uc11d\ud558\uc168\uc2b5\ub2c8\ub2e4. \uc989 \uc131\ubb38\uc758 \ub9c8\uc74c\uc18d\uc5d0\ub294 &#8216;\ubb34\ub7c9\ubb34\ubcc0\ud55c \uc5ec\ub7ec \uac00\uc9c0 \uc815\ub9ac(\u6b63\u7406)\uc758 \uc2dc\uac01\uc73c\ub85c \uc2e4\uc0c1\uc744 \uad00\ucc30\ud558\ub294 \uc9c0\ud61c\uac00 \uc5c6\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uc131\ubb38\ub3c4 \uacf5\uc131\uc744 \uad00\ucc30 \uacb0\ud0dd\ud558\uc9c0\ub9cc \ubb34\ub7c9\ubb34\ubcc0\ud55c \uc5ec\ub7ec \uac00\uc9c0 \uc815\ub9ac(\u6b63\u7406)\uc758 \uc2dc\uac01\uc73c\ub85c \uad00\ucc30\ud558\uc9c0\ub294 \uc54a\uc2b5\ub2c8\ub2e4. 02:35  \uc774 \ub2e8\ub77d\uc5d0\uc11c &#8216;\uc791\uae30 \ub54c\ubb38\uc774\ub2e4&#8217;\uc758 &#8216;\uc791\ub2e4&#8217;\ub77c\ub294 \ub2e8\uc5b4, &#8216;\uc791\uae30 \ub54c\ubb38\uc774\ub2e4&#8217;\uc758 &#8216;\uc791\ub2e4&#8217;\ub97c \ubcf4\uba74 &#8216;\uc870\uae08\uc774\ub098\ub9c8 \uc788\ub294 \uac83&#8217;\ucc98\ub7fc \ubcf4\uc785\ub2c8\ub2e4. \ud558\uc9c0\ub9cc \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \ube60\uc3d8\uc874\uc790\uc758 \ud574\uc11d\uc744 \ubcf4\uba74 \uc774\ub807\uc2b5\ub2c8\ub2e4. \ub610\ud55c \ucad1\uce74\ubc14\ub300\uc0ac\ub2d8\uaed8\uc11c \uc9c0\uc73c\uc2e0 \u300e\uc785\uc911\ub860\uc120\ud604\ubc00\uc758\uc18c\u300f\uc5d0\uc11c\ub3c4 \uc774\ub7f0 \ub9d0\uc774 \uc788\uc2b5\ub2c8\ub2e4.\u00a0 \u201c\uadf8\ub7ec\ubbc0\ub85c \ub300\uc2b9\uc758 \ud589\uc790\ub294 \u300e\uc911\ub860\u300f\uc5d0\uc11c \ub9d0\ud55c \uac83\ucc98\ub7fc \ud558\ub098\uc758 \uc0ac\ubb3c\uc5d0 \ub300\ud55c \ubb34\uc81c\uc2e4(\u7121\u8ae6\u5be6)\uc744 \uc131\ub9bd\ud560 \ub54c \ubb34\uc218\ud558\uac8c \ub2e4\ub978 \uc815\ub9ac\ub85c, \uc131\ub9bd\ud560 \uc218 \uc788\ub294 \uc815\ub9ac\ub85c\uc11c \uc131\ub9bd\ud55c\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc9c4\uc2e4\uc758(\u771e\u5be6\u7fa9) \ubc29\uba74\uc73c\ub85c \ubcf4\uba74 \ub9e4\uc6b0 \ub113\uc740 \uc9c0\ud61c\uc774\ub2e4. \uc18c\uc2b9\uc758 \ud589\uc790\ub294 \uac04\ub7b5\ud55c, \uac04\ub7b5\ud55c \uc815\ub9ac\ub85c \ub7c9(\u91cf)\uc73c\ub85c \uc9c4\uc2e4\uc758\ub97c \uc131\ub9bd\ud568\uc73c\ub85c \ub300\uc2b9\ud589\uc790\ucc98\ub7fc \uc218\uc9c0(\u4fee\u6301)\ud558\uc9c0 \uc54a\ub294\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \uc9c4\uc2e4\uc758 \ubc29\uba74\uc73c\ub85c \ubcf4\uba74 \uc9c0\ud61c\uac00 \ub113\uc740 \uac83\uc774 \uc544\ub2c8\ub2e4. \uadf8\ub807\uae30 \ub54c\ubb38\uc5d0 \ub113\uace0 \uac04\ub7b5\ud558\uac8c \ubb34\uc544(\u7121\u6211)\ub97c \uc218\uc9c0\ud558\ub294 \uc6d0\ub9cc\ud568\uacfc \uc6d0\ub9cc\ud558\uc9c0 \uc54a\uc74c\uc744 \uc5b8\uae09\ud558\ub294 \uac83\uc774\ub2e4. \uc774\ub7f0 \ucc28\ubcc4\uc774 \uc788\ub294 \uac83\uc740 \uc131\ubb38, \uc5f0\uac01\uc740 \uc624\ub85c\uc9c0 \ubc88\ub1cc\ub97c \ub04a\uae30 \uc704\ud574\uc11c \uc815\uc9c4\ud558\uae30 \ub54c\ubb38\uc5d0 \uac04\ub7b5\ud55c \uc9c4\uc2e4\uc758\uc758 \ub73b\uc744 \uc99d\ub4dd\ud558\uba74 \ub418\uae30 \ub54c\ubb38\uc774\ub2e4.\u201d \uacf5\uc131\uc758 \uac04\ub7b5\ud55c \ub73b\uc744 \uc99d\ub4dd\ud558\uba74 \ub429\ub2c8\ub2e4. \ucda9\ubd84\ud569\ub2c8\ub2e4. \uadf8\ub807\uc9c0\uc694? \uadf8\ub807\ub2e4\uba74 \ub300\uc2b9\ud589\uc790\ub294 \uc18c\uc9c0\uc7a5(\u6240\u77e5\u969c)\uc744 \ub04a\uae30 \uc704\ud574\uc11c, \uadf8\ub7ec\ubbc0\ub85c \uc9c4\uc2e4\uc758, \uc989 \u201c\uacf5\uc131\uc5d0 \ub300\ud55c \uc9c0\ud61c\ub97c \ub113\ud600\uc57c \ud55c\ub2e4.\u201d \uc9c0\ud61c\ub97c&#8230;\uc8fc\uc758! \u201c\uc9c0\ud61c\ub97c \uadf9\ud788 \ub113\ud600\uc57c \ud55c\ub2e4.\u201d 04:20  \ubcf4\uc0b4\uc740 \uc9c0\ud61c\uc758 \ud798\uc774 \ud06c\uace0 \uc0bc\ub9e4\uc758 \ud798\uc774 \uc791\ub2e4  \ubcf4\uc0b4\uc740 \uc0c1\uc138\ud558\uac8c \uc9c4\uc5ec\uc2e4\uc131\uc744 \ubcfc \uc218 \uc788\uc9c0\ub9cc \ub69c\ub837\ud558\uc9c0 \ubabb\ud569\ub2c8\ub2e4. \uc5b4\uc9f8\uc11c \ub69c\ub837\ud558\uc9c0 \ubabb\ud55c\uac00? \ubcf4\uc0b4\uc740 \ub4f1\uc778(\u7b49\u5f15)\uc5d0 \uc548\uc8fc\ud560 \ub54c\uac00 \uc788\uc73c\uba70, \ud6c4\ub4dd(\u5f8c\u5f97)\uc5d0 \uc548\uc8fc\ud560 \ub54c\uac00 \uc788\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \ub4f1\uc778\uc774\ub780 \ubb34\uc5c7\uc778\uac00? \uc785\uc815(\u5165\u5b9a)\ud55c \uc0c1\ud0dc\uc785\ub2c8\ub2e4. \uc785\uc815\ud55c \uc0c1\ud0dc\uc5d0\uc11c \uc18c\uc5f0\uc758 \ub0b4\uc6a9\uc5d0 \uc77c\uc2ec \uc804\uc8fc\ud558\uba70 \ub0b4\uc2ec\uc740 \uc5b4\ub5a0\ud55c \uac83\uc5d0\ub3c4 \uad50\ub780 \ub2f9\ud558\uc9c0 \uc54a\uc2b5\ub2c8\ub2e4. \uc124\uc0ac \ub204\uac00 \uadd3\uc804\uc5d0 \ub300\uace0 \ubd81\uc744 \uccd0\ub3c4 \ub3d9\uc694\ud558\uc9c0 \uc54a\uc2b5\ub2c8\ub2e4. \uc774\uac83\uc774 \ub4f1\uc778\uc758 \uc0c1\ud0dc\uc785\ub2c8\ub2e4. 04:57  \ubcf4\uc0b4\uc740 \uc785\uc815\ud560 \ub54c\uac00 \uc788\uace0 \ucd9c\uc815(\u51fa\u5b9a)\ud560 \ub54c\uac00 \uc788\uc2b5\ub2c8\ub2e4. \ub4f1\uc778\uacfc \ud6c4\ub4dd\uc5d0 \ub3d9\uc2dc\uc5d0 \uc548\uc8fc\ud558\uc9c0 \ubabb\ud569\ub2c8\ub2e4. \uc989 \uc785\uc815\ud560 \ub54c \ucd9c\uc815\ud558\uc9c0 \ubabb\ud558\uace0, \ucd9c\uc815\ud560 \ub54c \uc785\uc815\ud558\uc9c0 \ubabb\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \ubabb\ud569\ub2c8\ub2e4. \ubb34\uc5c7\uc744 \ubabb\ud558\ub294\uac00? \ub4f1\uc778\uacfc \ud6c4\ub4dd\uc774 \uc11c\ub85c \uad50\ucc28 \ud560 \uc218 \uc5c6\uc5b4, \uad50\uccb4\uc5c6\uc774 \ud56d\uc0c1 \uc2e4\uc131(\u5be6\u6027)\uc744 \ubcf4\uc9c0 \ubabb\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uacf5\uc131\uc744 \ubcf4\uc9c0 \ubabb\ud558\ub294 \uac83\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \ub69c\ub837\ud558\uac8c \ubcf4\uc9c0 \ubabb\ud569\ub2c8\ub2e4. \ube60\uc3d8\uc874\uc790\uc758 \uc124\uba85\uc5d0 \ub530\ub974\uba74. \uc774\uacf3\uc5d0\uc11c \ub69c\ub837\ud558\uac8c \ubcf8\ub2e4\ub294 \uac83\uc740 \ud604\uc99d\ud560 \ubfd0\ub9cc\uc774 \uc544\ub2c8\ub77c \ub4f1\uc778\uacfc \ud6c4\ub4dd\uc758 \uad50\uccb4\uc5c6\uc774 \ud56d\uc0c1 \ubcfc \uc218 \uc788\ub294 \uac83\uc785\ub2c8\ub2e4. \uc8fc\uc758! \ub4f1\uc778\uacfc \ud6c4\ub4dd\uc758 \uad50\uccb4\uc5c6\uc774, \uad50\uccb4\uc5c6\uc774 \ud56d\uc0c1 \ubcfc \uc218 \uc788\ub294 \uac83\uc785\ub2c8\ub2e4. 05:44  \ub4f1\uc778\uacfc \ud6c4\ub4dd\uc774 \uad50\ucc28\uc5c6\uc774 \ud56d\uc0c1 \ubcfc \uc218 \uc788\ub294 \uac83, \ubd80\ucc98\ub2d8\ub9cc\uc774 \ub4f1\uc778, \ud6c4\ub4dd\uc774 \uad50\ucc28 \uc5c6\uc774 \ud56d\uc0c1 \uacf5\uc131, \uc2e4\uc131\uc744 \ubcfc \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \ubcf4\uc0b4, \uc5f0\uac01, \uc131\ubb38\uc740 \ub4f1\uc778\uacfc \ud6c4\ub4dd\uc774 \uc11c\ub85c \uad50\ucc28\ud558\uba74\uc11c \ub098\uc635\ub2c8\ub2e4. \uad50\ucc28\ub780, \uc5b4\ub290 \ub54c\ub294 \uc785\uc815, \uc5b4\ub290 \ub54c\ub294 \ub4f1\uc778\uc774\uba70. \uc5b4\ub290 \ub54c\ub294 \ucd9c\uc815\ud569\ub2c8\ub2e4. \ub4f1\uc778\uc5d0 \uc548\uc8fc\ud560 \ub54c\ub294 \ud6c4\ub4dd\uc5d0 \uc548\uc8fc\ud558\uc9c0 \uc54a\uc744 \ub54c\uba70 \ud6c4\ub4dd\uc5d0 \uc548\uc8fc\ud560 \ub54c\ub294 \ub4f1\uc778\uc5d0 \uc548\uc8fc\ud558\uc9c0 \uc54a\uc744 \ub54c\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \ub4f1\uc778\uacfc \ud6c4\ub4dd\uc5d0 \ub3d9\uc2dc \uc548\uc8fc\ud558\ub294 \uac83\uc774 \uc544\ub2d9\ub2c8\ub2e4. 06:26  \uadf8\ub7fc \uc5b4\uc9f8\uc11c \ubcf4\uc0b4\uc740 \uc0c1\uc138\ud558\uac8c \uc2e4\uc131(\u5be6\u6027)\uc744 \ubcfc \uc218 \uc788\uc9c0\ub9cc \ub69c\ub837\ud558\uc9c0 \ubabb\ud558\ub294 \uac83\uc778\uac00? &#8216;\uc9c0\ud61c\uc758 \ud798\uc774 \uac15\ud55c \uae4c\ub2ed\uc774\uba70, \uc0bc\ub9e4\uc758 \ud798\uc774 \uc791\uae30 \ub54c\ubb38\uc774\ub2e4&#8217; \uadf8\ub807\uc9c0\uc694? \uc9c0\ud61c\uc5d0 \uc3e0\ub838\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uc5b4\ub5a0\ud55c \uc9c0\ud61c\uc5d0 \uc3e0\ub838\ub098\uc694? \ubb34\ub7c9\uc758 \uc815\ub9ac(\u6b63\u7406)\ub85c \uad00\ud0dd\ud558\ub294 \uc9c0\ud61c\uc785\ub2c8\ub2e4. \uc774\ub7f0 \uc9c0\ud61c\uc640 \ube44\ud558\uba74 \uc815\uc758 \ud798\uc774 \ubbf8\uc57d\ud558\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \ube60\uc3d8\uc874\uc790\ub2d8\uaed8\uc11c \ud2b9\ubcc4\ud788 &#8216;\ubcf4\uc0b4\uc774 \ubb34\ub7c9\uc758 \uc815\ub9ac(\u6b63\u7406)\ub85c\uc11c \uacf5\uc131\uc744 \uad00\ud0dd\ud558\ub294 \uac83\uc740&#8217; \uc798\ubabb\uc778\uac00\uc694? &#8216;\uc544\ub2c8\uc9c0\uc694. \uadf8\ub7ec\ub098 \ubaa8\ub4e0 \ub4f1\uc778 \ub05d\uc5d0 \uc77c\uc5b4\ub098\uc57c \ud558\uae30 \ub54c\ubb38\uc5d0 \uc989, \uc785\uc815\ud558\uace0 \ub098\uc11c \ucd9c\uc815\ud574\uc57c \ud558\uae30 \ub54c\ubb38\uc785\ub2c8\ub2e4. &#8216;\uadf8\ub7ec\ubbc0\ub85c \ub4f1\uc778\uacfc \ud6c4\ub4dd\uc774 \uac19\uc740 \uccb4\uc131(\u9ad4\u6027)\uc774 \ub420 \uc218 \uc5c6\uae30 \ub54c\ubb38\uc774\ub2e4.&#8217;\ub77c\uace0 \ud2b9\ubcc4\ud788 \ubcf4\ucda9\ud558\uc168\uc2b5\ub2c8\ub2e4. \ubcf4\uc0b4\uc774 \uc785\uc815(\u5165\u5b9a)\ud558\uace0 \ub610 \ucd9c\uc815(\u51fa\u5b9a)\ud558\uace0, \uc785\uc815\ud558\uace0 \ub610 \ucd9c\uc815\ud558\uae30 \ub54c\ubb38\uc5d0 \ubd80\ucc98\ub2d8\ucc98\ub7fc \ub4f1\uc778\uacfc \ud6c4\ub4dd\uc774 \uc644\uc804\ud788 \uac19\uc740 \uccb4\uc131\uc73c\ub85c \ub418\ub294 \ubd88\uac00\uc0ac\uc758\ud55c \uacbd\uc9c0\uc5d0 \ub3c4\ub2ec\ud558\uc9c0 \ubabb\ud55c \uac83\uc785\ub2c8\ub2e4. 07:37  \ubd80\ucc98\ub2d8\ub9cc\uc774 \uc9c0\uad00\uc744 \ud3c9\ub4f1\ud558\uac8c \uac16\ucd94\uace0 \uc788\ub2e4  \uc55e\uc11c \uc131\ubb38, \ubcf4\uc0b4\uc774 \uc5ec\ub798\uc758 \uc885\uc131\uc744 \ubcf4\ub294 \uacbd\uc9c0\ub97c \uc124\uba85\ud558\uc600\uc2b5\ub2c8\ub2e4. \uc774\uc5b4\uc11c \ubd80\ucc98\ub2d8\uc758 \uacbd\uc9c0\ub294 \uc5b4\ub5a4 \uac83\uc778\uac00? &#8220;\uc624\uc9c1 \uc5ec\ub798\uaed8\uc11c \uc77c\uccb4\ub97c \ubd88 \uc218 \uc788\ub294 \uac83\uc740 \uc9c0\uad00\uc744 \ud568\uaed8 \ub450\ub8e8 \uac16\ucdc4\uae30 \ub54c\ubb38\uc774\ub2e4.&#8221; \uc5ec\ub798\uaed8\uc11c \uc77c\uccb4\ub97c \ubcfc \uc218 \uc788\uc2b5\ub2c8\ub2e4. \ub4f1\uc778\uacfc \ud6c4\ub4dd\uc774 \ud558\ub098\uc758 \uccb4\uc131\uc73c\ub85c \ub410\uae30 \ub54c\ubb38\uc5d0 \uc9c0\uad00\uc744 \ud3c9\ub4f1\ud558\uac8c \uac16\ucd9c \uc218 \uc788\uc2b5\ub2c8\ub2e4. \uc131\ubd88\ud560 \ub54c \ub4f1\uc778, \ud6c4\ub4dd\uc774 \ub3d9\uc77c\ud55c \uccb4\uc131\uc774 \ub429\ub2c8\ub2e4. \ub610\ud55c \uc9c0\uad00\uc744 \ud3c9\ub4f1\ud558\uac8c \uac16\ucda5\ub2c8\ub2e4. \uadf8\ub7ec\ubbc0\ub85c \ubaa8\ub4e0 \uac83\uc744 \ub450\ub8e8 \ubcfc \uc218 \uc788\ub294 \uac83\uc785\ub2c8\ub2e4. 08:19  \uc9c0\ub825\uc73c\ub85c \ubd80\ub3d9(\u4e0d\u52d5)\ud558\uace0 \uad00\uc73c\ub85c \uc0b0\uc545\ucc98\ub7fc  \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. \uc904\uc744 \ucc3e\uc73c\uc168\ub098\uc694? 08:31  \u201c\uc9c0\uc758 \ud798\uc73c\ub85c\uc368 \ub4f1\ubd88\uc744 \ubc14\ub78c \uc5c6\ub294 \uacf3\uc5d0 \ub193\ub294 \uac83\ucc98\ub7fc \ubaa8\ub4e0 \ubd84\ubcc4\uc758 \ubc14\ub78c\uc774 \ub9c8\uc74c\uc744 \ud754\ub4e4 \uc218 \uc5c6\ub294 \uac83\uacfc \uac19\ub2e4. \uad00\uc758 \ud798\uc73c\ub85c\uc368 \ubaa8\ub4e0 \uc798\ubabb\ub41c \uacac\ud574\uc758 \uadf8\ubb3c\uc744 \uc601\uc6d0\ud788 \ub04a\ub294 \uac83\uc774\ub2c8, \ub2e4\ub978 \ud798\uc73c\ub85c\ub294 \ubd84\ub9ac\ud558\uc9c0 \ubabb\ud55c\ub2e4. \u201d 08:47  \uc124\uba85\ud558\uaca0\uc2b5\ub2c8\ub2e4. \uc801\uc9c0\uc758 \ud798\uc73c\ub85c \ubc14\ub78c\uc774 \uc5c6\ub294 \ub4f1\ubd88\ucc98\ub7fc \ub9c8\uc74c\uc774 \ubd84\ubcc4\uc758 \ubc14\ub78c\uc5d0 \ud754\ub4e4\ub9ac\uc9c0 \uc54a\uc2b5\ub2c8\ub2e4. \uadf8\ub9ac\uace0 \uc2b9\uad00\uc740 \ubaa8\ub4e0 \uc798\ubabb\ub41c \uacac\ud574\uc758 \uadf8\ubb3c\uc744 \ub04a\uc744 \uc218 \uc788\uc2b5\ub2c8\ub2e4. \ubaa8\ub4e0 \uc798\ubabb\ub41c \uacac\ud574\uc758 \uadf8\ubb3c\uc744 \ub04a\uc74c\uc73c\ub85c\uc368 \ub2e4\ub978 \uac83\uc5d0 \ud30c\uad34\ub418\uc9c0 \uc54a\uc2b5\ub2c8\ub2e4. &#8220;\ub2e4\ub978 \ud798\uc73c\ub85c\ub294 \ubd84\ub9ac\ud558\uc9c0 \ubabb\ud55c\ub2e4.&#8221;\ub780? \ub9c8\uc74c\uc774 \ubcc0\ud558\uc9c0 \uc54a\ub294\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \ub2e4\ub978 \uc790\uc5d0\uac8c \ub04c\ub824\uac00\uc9c0 \uc54a\ub294\ub2e4. \uc5ec\uc758\uc9c0 \uc54a\ub294\ub2e4\ub294 \uac83\uc785\ub2c8\ub2e4. \uc7a0\uc591\uc138\ubc14\uc758 \u300e\uc0c9\ubb34\uc0c9\uad11\ub860\u300f\uc5d0\uc11c\ub294 \uc0ac\ub9c8\ud0c0\ub85c \uc778\ud558\uc5ec \ub9c8\uc74c\uc774 \ud754\ub4e4\ub9ac\uc9c0 \uc54a\uace0 \uba85\ubc31\ud55c \ubd80\ubd84\uc774 \uc27d\uac8c \ub098\ud0c0\ub098\uba70 \uc774\ub97c \uae30\ubc18\uc73c\ub85c \uc704\ube60\uc0ac\ub098\uc758 \uacb0\ud0dd\ud558\ub294 \ud798\uc774 \uc798\ubabb\ub41c \uacac\ud574\uc5d0 \ub300\ud55c \ud0d0\ucc29\ud558\ub294 \uacbd\uc744 \ubc15\uc0b4\ub0b4\uc5b4 \uc0bc\ub9c8\uc9c0\ub97c \ub354\ub354\uc6b1 \uacac\uace0\ud558\uac8c \ud558\uba70, \uc798\ubabb\ub41c \uacac\ud574\ub3c4 \uc6b0\ub9ac\ub97c \ud754\ub4e4\uc9c0 \ubabb\ud558\uc5ec \uc0b0\uacfc \uac19\ub2e4\uace0 \ud558\uc600\uc2b5\ub2c8\ub2e4. 09:48  \uadf8\ub7fc \ub2e4\uc74c \uacc4\uc18d \ubcf4\uaca0\uc2b5\ub2c8\ub2e4. 09:52  \u300e\uc6d4\ub4f1\uacbd\u300f\uc5d0\uc11c \ub9d0\ud558\uae30\ub97c \u201c\uc9c0\uc758 \ud798\uc73c\ub85c\uc368 \ub3d9\uc694\ud558\uc9c0 \uc54a\uac8c \ub418\uace0, \uad00\uc73c\ub85c\uc368 \uc0b0\uacfc \uac19\uc774 \ub41c\ub2e4&#8217;\ub77c\uace0 \ub9d0\ud55c \uac83\uacfc \uac19\ub2e4&#8221;\ub77c\uace0 \ud558\uc600\ub2e4. 09:58  \ube60\uc3d8\uc874\uc790\ub2d8\uc740 \u300e\uc0ac\uac00\ud569\uc8fc\u300f\uc5d0\uc11c \uc774 \u300e\uc6d4\ub4f1\uacbd\u300f\uc758 \uacbd\ubb38\uc5d0 \ub300\ud55c \uc8fc\uc11d\uc774 \uc788\uc2b5\ub2c8\ub2e4. &#8220;\u300e\uc6d4\ub4f1\uacbd\u300f\uc5d0\uc11c\ub294 \uc774\ub807\uac8c \ub9d0\ud558\uc600\ub2e4 &#8216;\uc9c0\uc758 \ud798\uc73c\ub85c\uc368 \ub9c8\uc74c\uc774 \uc18c\uc5f0\uc5d0\uc11c \uc870\uae08\ub3c4 \ub3d9\uc694\ud558\uc9c0 \uc54a\uac8c \ub418\uace0, \uc2b9\uad00\uc73c\ub85c\uc368 \ubd84\ubcc4 \uad00\ud0dd\ud558\uae30\uc5d0 \ud6c4\ub4dd\uc5d0\uc11c\ub3c4 \uacb0\uc815\uc2dd(\u6c7a\u5b9a\u8b58)\uc744 \uc77c\uc73c\ucf1c \uc804\ub3c4\ub41c \ub9c8\uc74c\uc73c\ub85c \uc778\ud558\uc5ec \ub2e4\ub978 \uacf3\uc73c\ub85c \ub04c\ub824\uac00\uc9c0 \uc54a\uae30\uc5d0 \uc0b0\uacfc \uac19\ub2e4&#8217;\ub77c\uace0 \ub9d0\ud55c \uac83\uacfc \uac19\ub2e4.&#8221; 10:25  &#8216;\uacb0\uc815\uc2dd(\u6c7a\u5b9a\u8b58)&#8217;\uc774\ub780 \ubb34\uc5c7\uc778\uac00? \uc989 \ud558\ub098\uc758 \ubc95\uc5d0 \ub300\ud55c \uc815\ud574(\u5b9a\u89e3)\ub97c \uc5bb\uc740 \uc2ec\uc2dd(\u5fc3\u8b58)\uc785\ub2c8\ub2e4. \uc6b0\ub9ac\uac00 \uc5b4\ub5a4 \ud55c \ubc95\uc5d0 \ub300\ud574 \uc815\ud574\ub97c \uc5bb\uc73c\uba74 \uc774 \ubc95\uc740 \uc804\ub3c4\ub41c \ub9c8\uc74c\uc744 \ub530\ub77c \ub2e4\ub978 \uacf3\uc73c\ub85c \ub04c\ub824\uac00\uc9c0 \uc54a\uac8c \ub429\ub2c8\ub2e4. \uc989 \ub3d9\uc694\ub418\uc9c0 \uc54a\uc2b5\ub2c8\ub2e4. \uacb0\uc815\ub41c \uac83\uc785\ub2c8\ub2e4. \uc608\ub97c \ub4e4\uba74 \uc6b0\ub9ac\uc758 \uc120\uc9c0\uc2dd\uc5d0\uac8c \uacf5\ub355\uc774 \uc788\ub2e4\ub294 \uc815\ud574\ub97c \uc5bb\uc5b4, \uc77c\ub2e8 \uc6b0\ub9ac\uac00 \ub9c8\uc74c\uc5d0 \uc774\ub7f0 \uc815\ud574\uac00 \uc77c\uc5b4\ub098\uba74 &#8216;\uc120\uc9c0\uc2dd\uc5d0\uac8c \uacf5\ub355\uc774 \uc5c6\uaca0\uc9c0&#8217;\ub77c\uace0 \uc0dd\uac01\ud558\ub294 \uc804\ub3c4\ub41c \ub9c8\uc74c\uc5d0 \ub04c\ub824 \ub2e4\ub978 \uacf3\uc73c\ub85c \uac00\uc9c0 \uc54a\uc2b5\ub2c8\ub2e4. \ub9cc\uc57d \ubcf4\ub9ac\uc2ec\uc5d0\uc11c \uc9c0\ubaa8(\u77e5\u6bcd) \ub150\uc740(\u5ff5\u6069)\uc744 \uc218\ud589\ud560 \ub54c \uc6b0\ub9ac\uac00 &#8220;\uc5b4\uba38\ub2c8\uc640 \uac19\uc740 \ubb34\ub7c9\ubb34\ubcc0\uc5d0 \uc911\uc0dd\uc740 \uc6b0\ub9ac\uc5d0\uac8c \uc740\ud61c\uac00 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\ud558\uaca0\uc2b5\ub2c8\ub2e4. \ub108\ubb34 \ub9ce\ub098\uc694? \uc5ec\ub7ec\ubd84 \uc778\ub0b4\uc2ec\uc744 \uac16\uace0 \uc5f4\uc2ec\ud788 \ubc30\uc6b0\uc2dc\uae38 \ubc14\ub78d\ub2c8\ub2e4!\u00a0 \uac10\uc0ac\ud569\ub2c8\ub2e4. 13:44 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\u3067\u304d\u3001\u3046\u308c\u3057\u304f\u601d\u3044\u307e\u3059\u3002\u4eca\u65e5\u3001\u5f15\u304d\u7d9a\u304d\u5b66\u3076\u306e\u306f\u300e\u83e9\u63d0\u9053\u6b21\u7b2c\u5e83\u8ad6\u300f\u3001\u6b62\u89b3\u306e\u7ae0\u306e\u300c\u6b62\u300d\u3067\u3059\u3002\u5b66\u3076\u3068\u3053\u308d\u306f\u300c\u6b62\u89b3\u306e\u4e21\u65b9\u3092\u5b66\u3076\u7406\u7531\u300d\u3002\u300e\u5e83\u8ad6\u300f\u3092\u958b\u3044\u3066\u304f\u3060\u3055\u3044\u3002341\u30da\u30fc\u30b8\u5f8c\u308d\u304b\u30894\u884c\u76ee\u3067\u3059\u3002\u6f22\u8a33\u7248\u300e\u5e83\u8ad6\u300f341\u30da\u30fc\u30b8 10\u884c\u76ee\u3002\u898b\u3064\u304b\u308a\u307e\u3057\u305f\u304b\u3002\u672c\u6587\u3092\u898b\u3066\u304f\u3060\u3055\u3044\u3002\u3053\u3046\u8aac\u304b\u308c\u3066\u3044\u307e\u3059\u300200:47<br \/>\n\u300e\u5927\u822c\u6d85\u69c3\u7d4c\u300f\u3092\u5f15\u7528\u3057\u3001\u58f0\u805e\u306f\u5b9a\u306e\u529b\u306f\u5f37\u3044\u304c\u3001\u6167\u306e\u529b\u306f\u52a3\u308b\u3068\u8aac\u660e<br 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\/>\n\u306a\u305c\u3001\u58f0\u805e\u306f\u8a73\u3057\u304f\u5982\u6765\u7a2e\u59d3\u304c\u898b\u3048\u306a\u3044\u306e\u3067\u3057\u3087\u3046\u304b\u3002\u300c\u5b9a\u306e\u529b\u3001\u5f37\u3044\u304c\u6545\u306b\u300d\u3001\u5b9a\u306b\u504f\u3063\u3066\u3057\u307e\u3046\u304b\u3089\u3067\u3059\u3002\u4f55\u306b\u76f8\u5bfe\u3057\u3066\u5b9a\u306b\u504f\u308b\u306e\u3067\u3057\u3087\u3046\u3002\u667a\u6167\u306b\u76f8\u5bfe\u3057\u3066\u3067\u3059\u3002\u58f0\u805e\u306f\u7121\u8fba\u306e\u7570\u306a\u308b\u6b63\u7406\u306e\u89d2\u5ea6\u304b\u3089\u3001\u5b9f\u6027\u3092\u89b3\u5bdf\u6c7a\u629e\u3059\u308b\u667a\u6167\u304c\u52a3\u308a\u307e\u3059\u3002\u30d0\u30bd\u5c0a\u8005\u306f\u3053\u306e\u300c\u52a3\u308b\u300d\u3092\u300c\u5b58\u5728\u3057\u306a\u3044\u300d\u3068\u89e3\u91c8\u3057\u3066\u3044\u307e\u3059\u3002\u3064\u307e\u308a\u3001\u58f0\u805e\u306e\u5fc3\u4e2d\u306b\u306f\u3001\u7121\u8fba\u306e\u7570\u306a\u308b\u6b63\u7406\u306e\u89d2\u5ea6\u304b\u3089\u3001\u5b9f\u6027\u3092\u89b3\u5bdf\u3001\u6c7a\u629e\u3059\u308b\u667a\u6167\u306f\u306a\u3044\u306e\u3067\u3059\u3002\u58f0\u805e\u3082\u7a7a\u6027\u3092\u89b3\u5bdf\u3001\u6c7a\u629e\u3057\u307e\u3059\u304c\u3001\u7121\u8fba\u306e\u7570\u306a\u308b\u6b63\u7406\u306e\u89d2\u5ea6\u304b\u3089\u89b3\u5bdf\u3059\u308b\u3053\u3068\u306f\u3042\u308a\u307e\u305b\u3093\u300202:35<br 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\/>\n\u6b62\u89b3\u305d\u308c\u305e\u308c\u306e\u52b9\u679c\u3092\u533a\u5225\u3059\u308b<br \/>\n\u6b21\u3092\u898b\u3066\u307f\u307e\u3057\u3087\u3046\u3002\u5927\u5e2b\u306e\u7d4c\u5178\u306e\u89e3\u91c8\u3067\u3059\u3002\u898b\u3064\u304b\u308a\u307e\u3057\u305f\u306d\u300211:20<br \/>\n\u5fc3\u306f\u6563\u4e71\u306a\u304f\u3001\u81ea\u7136\u306b\u6240\u7e01\u306b\u5b89\u4f4f\u3059\u3001\u3053\u308c\u6b62\u3092\u4fee\u3059\u308b\u8ff9\u306a\u308a\u3002\u7121\u6211\u306e\u771f\u5b9f\u6027\u3092\u8a3c\u3059\u308b\u3053\u3068\u306b\u3088\u308a\u3066\u3001\u6211\u898b\u7b49\u306e\u4e00\u5207\u306e\u60aa\u898b\u3092\u65ad\u3061\u3001\u6575\u3092\u3057\u3066\u52d5\u304f\u306b\u80fd\u308f\u305a\u3001\u306a\u304a\u5c71\u5dbd\u306e\u5982\u3057\u3001\u3053\u308c\u89b3\u3092\u4fee\u3059\u308b\u8ff9\u306a\u308a\u3002\u6545\u306b\u3053\u306e\u4e8c\u3064\u3092\u5fdc\u306b\u5404\u5206\u5225\u3059\u3079\u3057\u300211:43<br \/>\n\u3053\u308c\u306b\u3088\u308a\u3001\u5fc3\u306b\u306f\u3001\u5c11\u3057\u306e\u6563\u4e71\u3082\u306a\u304f\u3001\u7e01\u3058\u3088\u3046\u3068\u3059\u308b\u6240\u7e01\u306b\u5b89\u4f4f\u3059\u308b\u3053\u3068\u304c\u3067\u304d\u307e\u3059\u3002\u81ea\u7136\u306b\u5b89\u4f4f\u3067\u304d\u308b\u3053\u3068\u304c\u3001\u5bc2\u6b62\u306e\u52b9\u679c\u306a\u306e\u3067\u3059\u3002\u3053\u3053\u3067\u3044\u3046\u300c\u8ff9(\u3058\u3083\u304f)\u300d\u306f\u3001\u3053\u3053\u306b\u6ce8\u610f\u3057\u3066\u304f\u3060\u3055\u3044\u3001\u672c\u6587\u306e\u300c\u8ff9\u300d\u3001\u3053\u3053\u306e\u300c\u8ff9\u300d\u306f\u3001\u3064\u307e\u308a\u3001\u52b9\u679c\u3001\u52b9\u7528\u3068\u3044\u3046\u610f\u5473\u3067\u3059\u3002\u7121\u6211\u306e\u771f\u5b9f\u6027\u3092\u8a3c\u3058\u3066\u3001\u6211\u898b\u306a\u3069\u306e\u591a\u304f\u306e\u60aa\u898b\u3092\u65ad\u3061\u5207\u308a\u3001\u6575\u306e\u8ad6\u4e89\u8005\u306b\u5bfe\u3057\u3066\u3082\u52d5\u3058\u305a\u3001\u3042\u305f\u304b\u3082\u5c71\u306e\u3088\u3046\u3067\u3059\u3002\u3053\u308c\u306f\u4f55\u306e\u52b9\u679c\u3067\u3057\u3087\u3046\u304b\u3002\u52dd\u89b3\u306e\u52b9\u679c\u3067\u3059\u3002\u3053\u308c\u3089\u306f\u5225\u3005\u306b\u533a\u5225\u3059\u3079\u304d\u3067\u3001\u6b62\u306e\u52b9\u679c\u3001\u89b3\u306e\u52b9\u679c\u3068\u533a\u5225\u3057\u307e\u3059\u300212:35<br \/>\n\u307e\u305f\u3001\u3053\u306e\u6b62\u306e\u8ff9\u3068\u89b3\u306e\u8ff9\u3092\u89e3\u91c8\u3057\u3066\u3044\u308b\u5584\u77e5\u8b58\u3082\u3044\u307e\u3059\u304c\u3001\u89b3\u306e\u8ff9\u306f\u3001\uff73\uff9e\uff68\uff8a\uff9f\uff6f\uff7b\uff85\u306e\u4fee\u5b66\u3092\u7d4c\u3066\u7372\u5f97\u3057\u305f\u6210\u7e3e\u3001\u3064\u307e\u308a\u6210\u5c31\u306e\u3053\u3068\u3067\u3059\u3002\u3042\u305f\u304b\u3082\u8db3\u8de1\u3092\u305f\u3069\u308b\u304c\u5982\u304f\u3001\u6b69\u3044\u3066\u304d\u305f\u9053\u3092\u77e5\u308b\u3053\u3068\u304c\u3067\u304d\u307e\u3059\u3002\u305d\u306e\u8db3\u8de1\u3092\u898b\u3066\u3001\u305d\u306e\u4eba\u306f\u3053\u3053\u304b\u3089\u6b69\u3044\u3066\u884c\u3063\u305f\u3053\u3068\u3092\u77e5\u308b\u306e\u3067\u3059\u3002\u6570\u65e5\u524d\u306b\u5927\u96ea\u304c\u964d\u308a\u307e\u3057\u305f\u3002\u96ea\u306e\u4e0a\u306b\u306f\u3001\u3072\u3068\u308a\u306e\u51fa\u5bb6\u8005\u304c\u6b69\u3044\u305f\u3042\u3068\u306b\u6b8b\u3063\u305f\u3001\u306f\u3063\u304d\u308a\u3057\u305f\u8db3\u8de1\u304c\u898b\u3048\u307e\u3057\u305f\u3002\u8db3\u8de1\u304b\u3089\u79c1\u305f\u3061\u306f\u5f7c\u304c\u901a\u3063\u305f\u3053\u3068\u3092\u77e5\u308a\u307e\u3059\u3002\uff73\uff9e\uff68\uff8a\uff9f\uff6f\uff7b\uff85\u306e\u4fee\u5b66\u3092\u901a\u3057\u3066\u611f\u5f97\u3057\u305f\u5584\u679c\u306f\u3001\uff73\uff9e\uff68\uff8a\uff9f\uff6f\uff7b\uff85\u304c\u6b69\u3044\u3066\u6b8b\u3057\u305f\u8db3\u8de1\u306e\u3088\u3046\u306a\u306e\u3067\u3001\u3053\u308c\u3092\u300c\u89b3\u306e\u8ff9\u300d\u3068\u3088\u3076\u306e\u3067\u3059\u300213:23<br \/>\n\u306f\u3063\u304d\u308a\u3057\u307e\u3057\u305f\u304b\u3002\u4eca\u65e5\u306f\u3053\u3053\u307e\u3067\u306b\u3057\u307e\u3057\u3087\u3046\u3002\u5c11\u3057\u591a\u3059\u304e\u305f\u3067\u3057\u3087\u3046\u304b\u3002\u7686\u3055\u3093\u304c\u8f9b\u62b1\u5f37\u304f\u3001\u5b66\u3073\u7d9a\u3051\u3089\u308c\u308b\u3088\u3046\u7948\u3063\u3066\u3044\u307e\u3059\u3002\u3042\u308a\u304c\u3068\u3046\u3054\u3056\u3044\u307e\u3057\u305f\u300213:44 00:00<br \/>\nHallo, alle zusammen! Ich freue mich, dass es wieder an der Zeit ist, gemeinsam Die gro\u00dfe Darlegung des Stufenweges auf dem Pfad zur Erleuchtung zu studieren. Heute werden wir weiter das Kapitel studieren, warum es erforderlich ist, beide \u2013 Geistige Ruhe und Besondere Einsicht \u2013 zu praktizieren. Bitte schlagen Sie nun Band III, Seite 20, auf. Wir lesen das Zitat ab Zeile 4. Haben Sie es gefunden? Lassen Sie uns jetzt gemeinsam lesen: 00:46<br \/>\nDie Konzentration der \u015br\u0101vaka ist st\u00e4rker als ihre Weisheit<br \/>\n\u201eDementsprechend hei\u00dft es in Gro\u00dfes-pari-nirv\u0101\u1e47a-s\u016btra (Maha-pari-nirv\u0101\u1e47a-s\u016btra):<br \/>\n\u201a\u015br\u0101vaka (dt.: H\u00f6rende) erkennen nicht die \u00dcbertragungslinie der tath\u0101gata, weil ihre Konzentration (skr.: sam\u0101dhi) st\u00e4rker ist als ihre F\u00e4higkeit zur Weisheit (skr.: praj\u00f1a). bodhi-sattva (dt.: Wesen mit erwachtem Geist) hingegen sind dazu f\u00e4hig, aber sie erkennen die \u00dcbertragungslinie noch etwas undeutlich, weil ihre Weisheit st\u00e4rker ist als ihre Konzentration. Nur tath\u0101gata (dt.: verhaltend wie ein Buddha) k\u00f6nnen alles klar und deutlich sehen, weil sich bei ihnen Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) in perfekter Balance befinden.\u201c 01:11<br \/>\nZu dieser Passage aus Gro\u00dfes-pari-nirv\u0101\u1e47a-s\u016btra finden sich in Die vier verwobenen Anmerkungen folgende Erl\u00e4uterungen: Es wird erkl\u00e4rt, dass \u015br\u0101vaka die \u00dcbertragungslinie der tath\u0101gata [Buddhas] nicht erkennen k\u00f6nnen, was die letztendliche Natur der Realit\u00e4t bezeichnet und auch \u201eSo-sein\u201c genannt wird. Wir fragen daher: Was ist diese letztendliche Natur der Realit\u00e4t? Genau, es ist das Leersein aller Ph\u00e4nomene von Eigenexistenz (skr.: svabh\u0101va \u015b\u016bnyat\u0101). 01:36<br \/>\nDoch warum haben \u015br\u0101vaka keinen umfassenden und zweifelsfreien Blick auf diese \u201e\u00dcbertragungslinie der tath\u0101gata\u201c, auf svabh\u0101va \u015b\u016bnyat\u0101? Weil \u201eihre Konzentration (skr.: sam\u0101dhi) st\u00e4rker ist\u201c, weil ihr Fokus auf Konzentrations\u00fcbungen liegt. Das wirft die die Frage auf: St\u00e4rker im Vergleich zu was? Das bezieht sich auf die Kraft der Konzentration (skr.: sam\u0101dhi) im Vergleich zur Kraft der Weisheit (skr.: praj\u00f1a). Wenn es darum geht, die letztendliche Natur der Realit\u00e4t aus grenzenlos vielen verschiedenen Perspektiven g\u00fcltiger Argumentationen zu untersuchen, ist die Weisheit (skr.: praj\u00f1a) der \u015br\u0101vaka \u201eweniger\u201c stark als ihre Konzentration. Guru Ba-so interpretiert das \u201eweniger\u201c als\u201c \u201enicht-existent sein\u201c. Mit anderen Worten: Der Geist eines \u015br\u0101vaka verf\u00fcgt nicht \u00fcber die \u201eWeisheit, die die letztendliche Natur der Wirklichkeit aus grenzenlos vielen verschiedenen Perspektiven g\u00fcltiger Argumentationen untersuchen kann\u201c[1], sodass weiterhin Zweifel auftreten. \u015br\u0101vaka unterscheiden und untersuchen zwar das Leersein der Ph\u00e4nomene von Eigenexistenz (skr.: svabh\u0101va \u015b\u016bnyat\u0101), k\u00f6nnen es aber nicht aus grenzenlos vielen verschiedenen Perspektiven g\u00fcltiger Argumentationen unterscheiden. 02:36<br \/>\nDas Wort \u201eweniger\u201c k\u00f6nnte allerdings auch so verstanden werden, dass \u015br\u0101vaka zu einem kleinen Teil \u00fcber die F\u00e4higkeit eines tath\u0101gata verf\u00fcgen. Doch dem widerspricht Guru Ba-so in Die vier verwobenen Anmerkungen wie beschrieben. Dje Tsong-kha-pa unterst\u00fctzt dessen Interpretation in Beleuchtung der Gedanken, Ausf\u00fchrliche Erkl\u00e4rung \u00fcber Chandrakirtis Kommentar M\u016bla-madhyamaka-v\u0101tara (\u00fcber N\u0101g\u0101rjunas M\u016bla-madhyamaka- k\u0101rik\u0101 (dt.: Lobsang \u00fcber den mittleren Weg))[2] und zieht die Konsequenz, dass deshalb nur Praktizierende des mah\u0101yan\u0101 sich auf dem Mittleren Weg (skr.: madhyamaka) befinden. Denn nur sie k\u00f6nnen bez\u00fcglich des Leerseins der Ph\u00e4nomene von inh\u00e4renter Existenz (skr.: svabh\u0101va \u015b\u016bnyat\u0101) eine endlose Anzahl von g\u00fcltigen Argumenten aus verschiedenen Perspektiven anwenden, sodass ihre Weisheit bez\u00fcglich der letztendlichen Natur der Realit\u00e4t vollkommen und umfassend ist.<br \/>\nDiejenigen aber, die nach individueller Befreiung (skr.: pratimok\u1e63a) streben, benutzen lediglich einfache Begr\u00fcndungen, um zu einer g\u00fcltigen Erkenntnis \u00fcber die letztendliche Natur der Realit\u00e4t zu gelangen. Sie kultivieren in ihrem Geist die vielen Perspektiven nicht so extensiv wie Praktizierende des mah\u0101yan\u0101, sodass sie keine umfassende Weisheit \u00fcber die letztendliche Natur der Realit\u00e4t erlangen. Insofern werden die Adjektive \u201eextensiv\u201c und \u201eeinfach\u201c f\u00fcr die Kultivierung der Selbstlosigkeit (skr.: an\u00e1tm\u0101n) und das Leersein des Selbst von inh\u00e4renter Existenz (skr.: sva\u015b\u016bnyat\u0101) verwendet und wir k\u00f6nnen fragen, ob sie jeweils vollst\u00e4ndig wirksam sind. Doch warum gibt es diesen Unterschied? Weil \u015br\u0101vaka und pratyekabuddha die Lehre Buddhas praktizieren, um ihre Leidenschaften (skr.: kle\u015ba) zu beenden, wof\u00fcr nur ein einfaches Verst\u00e4ndnis \u00fcber svabh\u0101va \u015b\u016bnyat\u0101 erforderlich ist. Das ist ausreichend \u2013 oder nicht? Praktizierende des mah\u0101yan\u0101 hingegen streben danach, alle geistigen Verdunklungen des Nichtwissens (skr.: avidy\u0101) zu beleuchten, weshalb ihre Weisheit (skr.: praj\u00f1a) umfassend sein muss. 04:21<br \/>\nDie Weisheit der bodhi-sattva ist st\u00e4rker als ihre Konzentration<br \/>\nNun hei\u00dft es weiter, dass bodhi-sattva zwar die letztendliche Natur der Realit\u00e4t umfassend erkennen k\u00f6nnen, aber dennoch kein klares Bild dar\u00fcber entwickeln. Warum ist das so? Es liegt daran, dass bodhi-sattva sich zu gewissen Zeiten im meditativen Gleichgewicht befinden und zu anderen Zeiten sich mit nachmeditativen Aktivit\u00e4ten besch\u00e4ftigen. Was bedeutet der Begriff \u201emeditatives Gleichgewicht\u201c? Er bezeichnet den Geisteszustand einer meditativ konzentrierten Versenkung (skr.: sam\u0101dhi). Wenn bodhi-sattva sich in sam\u0101dhi (dt.: meditative Versenkung) befinden, sind sie vollst\u00e4ndig auf ein Meditationsobjekt ausgerichtet und k\u00f6nnen nicht mehr von \u00e4u\u00dferen St\u00f6rungen ber\u00fchrt werden. Selbst wenn jemand direkt neben ihnen auf eine Trommel schl\u00fcge, w\u00fcrde es sie nicht ablenken. Genau das ist es, was ein \u201emeditatives Gleichgewicht\u201c auszeichnet. 04:58<br \/>\nbodhi-sattva befinden sich also zeitweise in einer meditativen Versenkung (skr.: sam\u0101dhi), zeitweise aber auch nicht. Sie k\u00f6nnen folglich nicht gleichzeitig sich in sam\u0101dhi befinden und post-meditativen Aktivit\u00e4ten nachgehen. Sie k\u00f6nnen nicht eine Meditation verlassen, w\u00e4hrend sie sich im meditativen Gleichgewicht befinden, und sie k\u00f6nnen umgekehrt nicht sam\u0101dhi erfahren, w\u00e4hrend sie nicht mehr in einer Meditation befinden. Was also haben sie noch nicht verwirklicht? Sie k\u00f6nnen nicht zugleich sam\u0101dhi erfahren und zugleich post-meditativen Aktivit\u00e4ten nachgehen. Deshalb sind Sie nicht in der Lage, immer und \u00fcberall die letztendliche Natur der Realit\u00e4t \u2013 svabh\u0101va \u015b\u016bnyat\u0101 \u00ad\u2013 zu erkennen. Deswegen hei\u00dft es, sehen sie svabh\u0101va \u015b\u016bnyat\u0101 \u201eunklar\u201c. Entsprechend der Erkl\u00e4rung von Guru Ba-so bedeutet \u201eein klares Bild zu sehen\u201c nicht nur ein \u201eunmittelbares Erkennen\u201c, sondern svabh\u0101va \u015b\u016bnyat\u0101 \u201ejederzeit und in jeder Situation sehen zu k\u00f6nnen, ohne zwischen meditativem Gleichgewicht und post-meditativem Zustand hin und her zu wechseln.\u201c Merken Sie sich diesen Unterschied! Klares Sehen bedeutet, dass man nicht zwischen meditativem Gleichgewicht und post-meditativem Zustand wechseln muss, um svabh\u0101va \u015b\u016bnyat\u0101 zu erkennen, und f\u00e4hig ist, in jeder Situation zu erkennen. 05:45<br \/>\nWenn es darum geht, das Leersein der Ph\u00e4nomene von Eigenexistenz (skr.: svabh\u0101va \u015b\u016bnyat\u0101) zu jederzeit und in jeder Situation zu erkennen, ohne Abschweifungen, so sind dazu nur tath\u0101gata f\u00e4hig. Nur sie sind in der Lage, svabh\u0101va \u015b\u016bnyat\u0101 jederzeit \u2013 auch au\u00dferhalb einer Meditation \u2013 zu erkennen, ohne zwischen einer meditativen Versenkung und post-meditativen Aktivit\u00e4ten hin und her wechseln zu m\u00fcssen. bodhi-sattva, pratyekabuddha und \u015br\u0101vaka hingegen m\u00fcssen immer zwischen sam\u0101dhi und post-meditativen Aktivit\u00e4ten hin und her wechseln. Wenn sie sich im meditativen Gleichgewicht, einer tiefen konzentrativen Versenkung befinden \u2013 wo sie svabh\u0101va \u015b\u016bnyat\u0101 erfahren \u2013 dann k\u00f6nnen sie nicht in einem post-meditativen Zustand sein und andersherum; sie k\u00f6nnen sich nicht gleichzeitig in beiden Zust\u00e4nden befinden. 06:27<br \/>\nWie kommt es also, dass bodhi-sattva zwar die die letztendliche Natur der Wirklichkeit umfassend, aber nicht glasklar erkennen k\u00f6nnen? Liegt das daran, dass ihre \u201eWeisheit st\u00e4rker als ihre Konzentration\u201c ist? Sie neigen offenbar mehr zur Weisheit (skr.: praj\u00f1a). Zu welcher Art von Weisheit neigen sie? Der Weisheit (skr.: praj\u00f1a), die es ihnen erlaubt, unbegrenzt viele verschiedene Perspektiven g\u00fcltiger Argumentationen in analytischen Meditationen f\u00fcr die unmittelbare Erfahrung von svabh\u0101va \u015b\u016bnyat\u0101 zu nutzen. Doch im Vergleich zu ihrer Weisheit (skr.: praj\u00f1a) ist ihre Konzentration (skr.: sam\u0101dhi) schw\u00e4cher ausgepr\u00e4gt. Hier f\u00fcgt Guru Ba-so die Bemerkung hinzu, dass bodhi-sattva das Leersein der Ph\u00e4nomene von Eigenexistenz (skr.: svabh\u0101va \u015b\u016bnyat\u0101) aus unz\u00e4hligen Perspektiven g\u00fcltiger Argumentationen erkennen k\u00f6nnen. Ist das ein Fehler? Sicherlich nicht. Aber bodhi-sattva m\u00fcssen immer noch irgendwann aus einer noch so tiefen Versenkung (skr.: sam\u0101dhi) hinaustreten \u2013 ihre Meditation zu einem Ende bringen \u2013 weil ihr sam\u0101dhi und ihre post-meditativen Aktivit\u00e4ten verschieden sind. Ihr meditatives Gleichgewicht, ihre Konzentrationserfahrungen in Versenkungen unterscheiden sich noch von post-meditativen Geisteszust\u00e4nden. bodhi-sattva treten daher immer wieder in eine meditative Versenkung ein und verlassen sie wieder, um ihren heilsamen Aktivt\u00e4ten nachzugehen. Das findet ein st\u00e4ndiger Wechsel statt. Sie haben noch nicht \u2013 im Gegensatz zu einem Buddha \u2013 einen Geisteszustand erreicht, in welchem sam\u0101dhi und post-meditative Aktivit\u00e4ten eins geworden sind, was eine au\u00dfergew\u00f6hnliche Verwirklichung bedeutet. 07:37<br \/>\nNur Buddhas verf\u00fcgen \u00fcber Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) in gleichem Ausma\u00df<br \/>\nBisher wurden erkl\u00e4rt, wie \u015br\u0101vaka und bodhi-sattva die \u00dcbertragungslinie der tath\u0101gata \u2013 svabh\u0101va \u015b\u016bnyat\u0101 \u2013 sehen. Doch wie verh\u00e4lt es sich bei den Buddhas? Dazu hei\u00dft es in unserem Text:<br \/>\n\u201eNur tath\u0101gata (dt.: verhaltend wie ein Buddha) k\u00f6nnen alles klar und deutlich sehen, weil sich bei ihnen Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) in perfekter Balance befinden.\u201c<br \/>\nBuddhas sehen also alles, denn ihr sam\u0101dhi und ihre post-meditativen Geisteszust\u00e4nde sind eins, wodurch sie \u00fcber Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) in gleichem Ausma\u00df verf\u00fcgen k\u00f6nnen. Wenn die Buddhaschaft erlangt worden ist, endet der Unterschied zwischen meditativer Konzentration (skr.: sam\u0101dhi) und post-meditativen Geisteszust\u00e4nden, weil im gleichen Ausma\u00df Geistige Ruhe (skr.: \u015bamatha) und Besondere Einsicht (skr.: vipa\u015byan\u0101) wirksam sind. Daher ist ein Buddha in der Lage, alles zu sehen \u2013 das hei\u00dft das Leersein der Ph\u00e4nomene von Eigenexistenz immer und \u00fcberall zu erkennen. 08:20<br \/>\nUnbeweglich aufgrund Geistiger Ruhe (skr.: \u015bamatha) und wie ein Berg zu sein aufgrund Besonderer Einsicht (skr.: vipa\u015byan\u0101)<br \/>\nLesen wir weiter im Text. Haben Sie die Zeile gefunden? Sie lautet: 08:31<br \/>\n\u201eAufgrund von Geistiger Ruhe (skr.: \u015bamatha) kann Geist \u2013 vergleichbar einer Lampe, die nicht vom Wind gest\u00f6rt wird \u2013 von den Winden diskursiver Gedanken nicht mehr abgelenkt werden. Aufgrund Besonderer Einsicht (skr.: vipa\u015byan\u0101) wird Geist von Ablenkungen nicht mehr ber\u00fchrt, da die unendlichen Verwicklungen der leidvollen Sichtweisen durch die Besondere Einsicht aufgel\u00f6st wurden.\u201c 08:47<br \/>\nLassen Sie mich dazu folgendes erkl\u00e4ren: Mit der Kraft der Geistigen Ruhe (skr.: \u015bamatha) ist der Geist so ruhig wie eine Lampe an einem windgesch\u00fctzten Ort \u2013 der Geist ist wie die Flamme einer ruhigen und strahlenden Lampe. Er bleibt unbewegt von den Winden des abschweifend diskursiven Denkens, sodass die Besondere Einsicht (skr.: vipa\u015byan\u0101) die leidvollen Sichtweisen vollst\u00e4ndig entlarven und \u00fcberwinden kann. vipa\u015byan\u0101 \u00fcberwindet alle leidvollen Sichtweisen und macht den Geist unersch\u00fctterlich.<br \/>\nWas meint der Ausdruck: \u201cwird Geist von Ablenkungen nicht mehr ber\u00fchrt \u201d? Das hei\u00dft, dass der Geist unver\u00e4ndert bleibt. Der Geist wird nicht mehr abgelenkt und nicht mehr in die Irre gef\u00fchrt. In Guru Jam-Shay-pas Gro\u00dfartige Darstellung der Konzentration auf Form und Formlosigkeit hei\u00dft es dazu, dass \u015bamatha den Geist frei von Ablenkungen und Schwankungen h\u00e4lt, sodass eine lebendige Intensit\u00e4t eintritt. Darauf aufbauend kann vipa\u015byan\u0101 in analytischen Meditationen alle leidvollen Sichtweisen \u00fcber die Ph\u00e4nomene entlarven und \u00fcberwinden, wodurch die meditative Konzentration noch gefestigter und stabiler wird, sodass leidvolle Sichtweisen nicht mehr ablenkend wirken. Dann ist der Geist so stabil und unbeweglich wie ein Gebirge. 09:49<br \/>\nLesen wir dazu weiter: 09:51<br \/>\n\u201eDementsprechend hei\u00dft es in Mond-Lampen-s\u016btra (Candra-pradipa-s\u016btra):<br \/>\n\u201aDie Kraft der Geistigen Ruhe (skr.: \u015bamatha) macht den Geist ruhig und stabil; die der Besonderen Einsicht (skr.: vipa\u015byan\u0101) macht ihn zu einem Gebirge.\u2018\u201c 09:59<br \/>\nIn Die vier verwobenen Anmerkungen interpretiert Guru Ba-so diese Zeilen wie folgt: Das Mond-Lampen-s\u016btra erkl\u00e4rt, dass mit der Kraft der Geistigen Ruhe Geist (skr.: \u015bamatha) auf einem Objekt ohne jegliche Abschweifung ruht. Durch die Kraft der analytischen Unterscheidungen aufgrund Besonderer Einsicht (skr.: vipa\u015byan\u0101) \u2013 selbst im post-meditativen Geisteszustand \u2013 ein feststellendes, zweifelsfreies Bewusstsein und wird nicht mehr durch leidvolle Sichtweisen verf\u00fchrt. \u00a0Der Geist ist stabil wie ein Gebirge geworden. 10:25<br \/>\nWas ist \u201efeststellendes, zweifelsfreies Bewusstsein\u201c? Es ist ein Bewusstseinszustand, der ein durchdringendes und letztendliches Verst\u00e4ndnis \u00fcber ein Ph\u00e4nomen erworben hat. Wenn wir \u00fcber ein letztendliches Verst\u00e4ndnis \u00fcber ein Ph\u00e4nomen verf\u00fcgen, dann k\u00f6nnen uns falsche Sichtweise nicht mehr verf\u00fchren, an etwas anderes zu glauben. Der Geist schwankt nicht mehr, hat sich eindeutig entschieden. Wenn wir ein solches \u201efeststellendes, zweifelsfreies Bewusstsein\u201c etwa hinsichtlich eines Verst\u00e4ndnisses dar\u00fcber entwickelt haben, dass \u201eunsere geistigen Lehrer \u00fcber herausragende Qualit\u00e4ten verf\u00fcgen\u201c, dann k\u00f6nnen uns falsche Sichtweisen wie die, unsere geistigen Lehrer w\u00fcrden nicht \u00fcber gute Qualit\u00e4ten verf\u00fcgen, nicht mehr ablenken und verwirren. Wenn wir dann bodhi-citt\u00e1 (dt.: Erleuchtungsgeist) kultivieren und feststellen, dass alle f\u00fchlenden Wesen irgendwann unsere M\u00fctter waren, die uns ihre G\u00fcte geschenkt haben, dann k\u00f6nnen wir mit einem feststellenden, zweifelsfreien Bewusstsein dies als letztendliche Erkenntnis erkennen, sodass wir von Ansichten, die dem widersprechen, nicht mehr abgelenkt und verf\u00fchrt werden. 11:15<br \/>\nUnterscheidung der Wirkungen von Geistiger Ruhe (skr.: \u015bamatha) und Besonderer Einsicht (skr.: vipa\u015byan\u0101)<br \/>\nFolgen wir jetzt Guru Tsong-kha-pa weiter in seinen Erkl\u00e4rungen \u00fcber die Bedeutung der Aussage in Mond-Lampen-s\u016btra (Candra-pradipa-s\u016btra). Haben Sie die Zeile vor sich? 11:21<br \/>\n\u201eDas Kennzeichen Geistiger Ruhe (skr.: \u015bamatha) besteht darin, dass die Aufmerksamkeit (skr.: manask\u0101ra) dort verbleibt, worauf sie ausgerichtet wurde \u2013 ohne jegliche Ablenkung vom Meditationsobjekt. Das Kennzeichen Besonderer Einsicht (skr.: vipa\u015byan\u0101) besteht darin, die letztendliche Realit\u00e4t der Selbst-Losigkeit (skr.: an\u00e1tm\u0101n) und des Leerseins eines Selbst von inh\u00e4renter Existenz (skr.: sva\u015b\u016bnyat\u0101) umfassend zu erkennen, sodass alle leidvollen Sichtweisen wie die \u00fcber ein inh\u00e4rentes Selbst (skr.: \u00e1tm\u0101n) aufgegeben werden, wodurch Geist wie ein Gebirge unbeweglich ist und durch niemanden mehr verwirrt werden kann. Deshalb sollten wir diese Unterscheidung kennen.\u201c 11:43<br \/>\nDje Tsong-kha-pa erkl\u00e4rt, dass, wenn Geist frei von jedweder Ablenkung ist und auf einem Meditationsobjekt m\u00fchelos fokussiert bleibt, dann handelt es sich um \u015bamatha. Das Wort \u201eKennzeichen\u201c meint hier \u201eWirkung\u201c oder \u201eFunktion\u201c. Hingegen: Die letztendliche Wahrheit \u00fcber die Selbst-Losigkeit (skr.: an\u00e1tm\u0101n) zu erkennen und alle anderen leidvollen Sichtweisen \u00fcber ein vorgeblich inh\u00e4rent existierendes Selbst zu beenden, sodass keine Zweifel mehr von wem auch immer ges\u00e4t werden k\u00f6nnen \u2013 also ruhend und stabil wie ein Gebirge zu sein \u2013 wovon ist das eine Wirkung? Es ist die Wirkung der Besonderen Einsicht (skr.: vipa\u015byan\u0101). Diese beiden sind zu unterscheiden. Wir sollten also zwischen der Wirkung von \u015bamatha (dt.: Geistige Ruhe) und der Wirkung von vipa\u015byan\u0101 (dt.: Besondere Einsicht) unterscheiden k\u00f6nnen. 12:35<br \/>\nManche Lehrer erkl\u00e4ren, dass der Begriff \u201eKennzeichen der Besonderen Einsicht\u201c sich darauf, was man erreicht hat, wenn Besondere Einsicht kultiviert wurde, gewisserma\u00dfen als Ergebnis von vipa\u015byan\u0101. So wie man aus Fu\u00dfabdr\u00fccken erkennen kann, ob und wer an einem Ort gelaufen ist. Wenn wir Fu\u00dfabdr\u00fccke auf dem Boden sehen, sagen wir: \u201eOh, hier lief jemand vorbei!\u201c Beispielsweise fiel in den letzten Tagen viel Schnee, sodass wir sehen konnten, ob ein M\u00f6nch hier vorbeilief. Anhand der Fu\u00dfabdr\u00fccke erkennen wir: \u201eAh, ein M\u00f6nch war hier.\u201c Vergleichbar dazu k\u00f6nnen wir durch das Praktizieren von vipa\u015byan\u0101 positive Wirkungen beobachten, als w\u00e4re die Besondere Einsicht \u00fcber einen verschneiten Boden gelaufen und h\u00e4tte Fu\u00dfabdr\u00fccke hinterlassen. Deswegen sprechen wir von \u201eKennzeichen der Besonderen Einsicht\u201c. 13:25<br \/>\nIst Ihnen das verst\u00e4ndlich geworden? Dies ist es, was wir heute besprechen wollten. War es zu viel f\u00fcr Sie? Ich hoffe, dass sie alle geduldig und flei\u00dfig weiter lernen werden! Herzlichen Dank! 13:44<br \/>\n[1] Zitat aus Die vier verwobenen Anmerkungen<br \/>\n[2] llumination of the Thought, Extensive Explanation of (Chandraki\u0304rti&#8217;s) Supplement to (Na\u0304ga\u0304rjuna&#8217;s) &#8216;Treatise on the Middle'&#8221; (Tib: \u0f51\u0f0b\u0f58\u0f0b\u0f63\u0f0b\u0f60\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f0b\u0f46\u0f7a\u0f62\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f54\u0f0b\u0f51\u0f42\u0f7c\u0f44\u0f66\u0f0b\u0f54\u0f0b\u0f62\u0f56\u0f0b\u0f42\u0f66\u0f63; dbu ma la &#8216;jug pa&#8217;i rgya cher bshad pa dgongs pa rab gsal) 00:00<br \/>\nBonjour \u00e0 tous\u00a0! Je suis heureuse de vous retrouver pour \u00e9tudier ensemble le Grand Trait\u00e9. Aujourd\u2019hui, nous poursuivons notre \u00e9tude du Grand Trait\u00e9 sur les \u00e9tapes de la voie vers l\u2019illumination et des chapitres sur la s\u00e9r\u00e9nit\u00e9 pour apprendre \u00ab\u00a0les raisons de la n\u00e9cessit\u00e9 de cultiver \u00e0 la fois la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9.\u00a0\u00bb Veuillez ouvrir votre Grand Trait\u00e9 \u00e0 la page 341, quatri\u00e8me ligne. Vous y \u00eates ? Lisons le passage : 00:47<br \/>\nLe Sutra du Nirvana explique que la force de concentration des shravakas est sup\u00e9rieure et leur force de sagesse moindre<br \/>\nAinsi, le Sutra du Nirvana dit \u00e9galement : \u00ab les shravakas ne voient pas la lign\u00e9e des tathagatas, car leur force de concentration est sup\u00e9rieure mais leur force de sagesse est moindre. Les bodhisattvas la voient mais pas clairement, car leur force de sagesse est sup\u00e9rieure, mais leur force de concentration est moindre. Seuls les tathagatas voient tout int\u00e9gralement parce qu\u2019ils ont la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9 \u00e0 des niveaux similaires. \u00bb 01:11<br \/>\nEn ce qui concerne ce passage du Sutra du Nirvana, les Quatre annotations entrelac\u00e9es donnent l\u2019explication suivante\u00a0: le Sutra du Nirvana dit \u00e9galement que les shravakas ne voient pas exhaustivement la lign\u00e9e des tathagatas. Ici, la \u00ab lign\u00e9e des tathagatas \u00bb signifie la vraie nature de la r\u00e9alit\u00e9. Qu\u2019est-ce que la vraie nature de la r\u00e9alit\u00e9 ? C\u2019est la vacuit\u00e9. 01:35<br \/>\nPourquoi les shravakas ne voient-ils pas de mani\u00e8re exhaustive la lign\u00e9e des tathagatas\u00a0? C\u2019est parce que leur \u00ab\u00a0leur force de concentration est sup\u00e9rieure\u00a0\u00bb, ils mettent davantage l\u2019accent sur la concentration. Et par rapport \u00e0 quoi mettent-ils plus l\u2019accent sur la concentration ? Par rapport \u00e0 la sagesse. Lorsqu\u2019ils observent et analysent la nature de la r\u00e9alit\u00e9 \u00e0 travers une infinit\u00e9 de diff\u00e9rents angles de raisonnement, la sagesse des shravakas est moindre. Ma\u00eetre Ba-So explique que le terme \u00ab moindre \u00bb signifie ici \u00ab non-existant \u00bb, c\u2019est-\u00e0-dire que l\u2019esprit des shravakas n\u2019a pas \u00ab cette sagesse qui analyse la nature de la r\u00e9alit\u00e9 \u00e0 travers une infinit\u00e9 de diff\u00e9rents angles de raisonnement. \u00bb \u2013 N\u00e9anmoins, les shravakas peuvent discerner et analyser la vacuit\u00e9, mais ils ne le font pas \u00e0 partir d\u2019une infinit\u00e9 de diff\u00e9rents angles de raisonnement. 02:35<br \/>\nAu sujet de ce passage, le mot \u00ab\u00a0moindre\u00a0\u00bb pourrait porter \u00e0 penser qu\u2019il y en a, mais juste un peu. Cependant, c\u2019est comme cela que l\u2019explique ma\u00eetre Ba-So dans les Quatre annotations entrelac\u00e9es. Par ailleurs, j\u2019ai remarqu\u00e9 que dans le Commentaire bien r\u00e9v\u00e9lateur de l&#8217;intention de \u00ab\u00a0l\u2019introduction \u00e0 la Voie m\u00e9diane\u00a0\u00bb de ma\u00eetre Tsong-kha-pa, figure le m\u00eame passage qui dit\u00a0: pour cette raison, il en va de celui qui pratique le Mahayana tel qu\u2019expliqu\u00e9 dans la Voie m\u00e9diane, \u00e0 savoir, lorsqu&#8217;il s&#8217;agit d&#8217;\u00e9tablir qu&#8217;un ph\u00e9nom\u00e8ne manque de r\u00e9alit\u00e9 inh\u00e9rente, il utiliserait aussi une infinit\u00e9 de diff\u00e9rents raisonnements valides pour l&#8217;\u00e9tablir.. C\u2019est pourquoi, en ce qui concerne la signification de la r\u00e9alit\u00e9, sa sagesse est tr\u00e8s \u00e9tendue. Celui qui pratique le Hinayana recourt \u00e0 des raisonnements simples pour \u00e9tablir le v\u00e9ritable sens de la r\u00e9alit\u00e9. Il ne m\u00e9dite pas comme celui qui pratique le Mahayana, ainsi, en ce qui concerne la signification de la r\u00e9alit\u00e9, sa sagesse n\u2019est pas \u00e9tendue. Voil\u00e0 pourquoi il mentionne les pratiques extensives par rapport \u00e0 celles qui sont simples et la question de leur compl\u00e9tude. S\u2019il y a une telle diff\u00e9rence, c\u2019est parce que les shravakas et pratiquants ind\u00e9pendants ne sont diligents que pour abandonner les afflictions. Il leur suffit juste de r\u00e9aliser la signification simplifi\u00e9e de la r\u00e9alit\u00e9, le sens simple de la vacuit\u00e9 leur suffit, n\u2019est-ce pas ? Par contre, ceux qui pratiquent le Mahayana cherchent \u00e0 \u00e9radiquer les obstacles \u00e0 la connaissance, de sorte que quand il est question de la signification de la r\u00e9alit\u00e9, c\u2019est-\u00e0-dire de la vacuit\u00e9, ils doivent \u00e9tendre leur sagesse. Ils doivent faire en sorte que leur sagesse \u2013 notez bien \u2013 ils doivent faire en sorte que leur sagesse soit \u00e9tendue de mani\u00e8re exhaustive. 04:20<br \/>\nLa force de sagesse des bodhisattvas est sup\u00e9rieure et leur force de concentration moindre<br \/>\nM\u00eame si les bodhisattvas peuvent voir la nature de la r\u00e9alit\u00e9 en d\u00e9tail, ils ne la voient pas clairement. Pourquoi n\u2019est-ce pas limpide ? C\u2019est parce que les bodhisattvas demeurent parfois dans l\u2019\u00e9quilibre m\u00e9ditatif et parfois dans la post-m\u00e9ditation. Qu\u2019est-ce que l\u2019\u00e9quilibre m\u00e9ditatif ? Cela signifie \u00eatre dans un \u00e9tat de concentration m\u00e9ditative. Quand les bodhisattvas sont dans cet \u00e9tat de concentration m\u00e9ditative, leur esprit est enti\u00e8rement concentr\u00e9 sur l\u2019objet de m\u00e9ditation et n\u2019est affect\u00e9 par rien que ce soit. Quand bien m\u00eame quelqu\u2019un jouerait du tambour \u00e0 vos oreilles, cela ne vous distrairait pas. Voil\u00e0 ce qu\u2019est l\u2019\u00e9tat d\u2019\u00e9quilibre m\u00e9ditatif. 04:57<br \/>\nLes bodhisattvas sont donc parfois en pleine concentration et parfois ne le sont pas. Ils ne peuvent pas demeurer en m\u00eame temps en \u00e9quilibre m\u00e9ditatif et dans des activit\u00e9s post-m\u00e9ditatives. Ils ne peuvent pas sortir de leur concentration pendant qu\u2019ils sont en \u00e9quilibre m\u00e9ditatif, pas plus qu\u2019ils ne peuvent entrer en \u00e9quilibre m\u00e9ditatif s\u2019ils ne sont pas concentr\u00e9s. A quoi ne parviennent-ils donc pas ? Ils ne peuvent pas rester en \u00e9quilibre m\u00e9ditatif et en post-m\u00e9ditation sans passer de l\u2019un \u00e0 l\u2019autre, il leur est impossible de voir constamment la nature de la r\u00e9alit\u00e9, c\u2019est-\u00e0-dire la vacuit\u00e9. C\u2019est pourquoi ils ne peuvent pas la voir clairement. Selon les explications de ma\u00eetre Ba-So, ici, \u00ab voir clairement \u00bb ne signifie pas seulement \u00ab r\u00e9aliser directement \u00bb mais plut\u00f4t \u00ab voir constamment, sans alterner entre l\u2019\u00e9quilibre m\u00e9ditatif et la post-m\u00e9ditation. \u00bb Notez bien ! Sans alterner entre\u00a0 l\u2019\u00e9quilibre m\u00e9ditatif et la post-m\u00e9ditation, on peut voir de mani\u00e8re constante. 05:44<br \/>\n\u00ab Voir constamment, sans alterner entre l\u2019\u00e9quilibre m\u00e9ditatif et la post-m\u00e9ditation \u00bb est quelque chose que seuls les bouddhas peuvent r\u00e9aliser : sans passer de l\u2019\u00e9quilibre m\u00e9ditatif aux activit\u00e9s post-m\u00e9ditatives, ils parviennent \u00e0 voir constamment la vacuit\u00e9, la r\u00e9alit\u00e9. Donc, les bodhisattvas, les pratiquants ind\u00e9pendants et les shravakas alternent tous entre \u00e9quilibre m\u00e9ditatif et post-m\u00e9ditation. Ils passent de l\u2019un \u00e0 l\u2019autre. Parfois ils sont concentr\u00e9s, parfois ils sont en \u00e9quilibre m\u00e9ditatif et parfois ils quittent leur \u00e9tat de concentration. Quand ils demeurent en \u00e9quilibre m\u00e9ditatif, ils ne sont pas en post-m\u00e9ditation ; quand ils demeurent en post-m\u00e9ditation, ils ne sont pas en \u00e9quilibre m\u00e9ditatif. Ils ne peuvent pas demeurer en m\u00eame temps en \u00e9quilibre m\u00e9ditatif et en post-m\u00e9ditation. 06:26<br \/>\nD\u00e8s lors, pourquoi les bodhisattvas peuvent-ils voir largement la r\u00e9alit\u00e9 mais pas clairement\u00a0? C\u2019est parce que leur \u00ab\u00a0force de sagesse est sup\u00e9rieure mais leur force de concentration est moindre\u00a0\u00bb, n\u2019est-ce pas ? Ils mettent davantage l\u2019accent sur la sagesse, mais sur quel genre de sagesse ? Cette sagesse qui analyse sous une infinit\u00e9 d\u2019angles de raisonnement correct. En comparaison avec leur sagesse, leur concentration est plus faible. C\u2019est pourquoi, ici, ma\u00eetre Ba-So pr\u00e9cise en particulier : le fait que les bodhisattvas analysent la vacuit\u00e9 sous une infinit\u00e9 d\u2019angles\u00a0 de raisonnement correct, est-ce une faute ? Non ! Cependant, \u00e0 chaque fois qu\u2019ils sont en \u00e9quilibre m\u00e9ditatif, ils doivent sortir de leur concentration. Ils entrent en \u00e9tat de concentration et le quittent de sorte que leur \u00e9quilibre m\u00e9ditatif et leur post-m\u00e9ditation ne font pas Un. Ainsi, les bodhisattvas entrent en concentration puis en sortent et ainsi de suite, et ne peuvent donc pas, comme les bouddhas, atteindre l\u2019\u00e9tat de compl\u00e8te unit\u00e9 entre l\u2019\u00e9quilibre m\u00e9ditatif et la post-m\u00e9ditation, qui est un univers incroyable. 07:37<br \/>\nSeuls les bouddhas ont la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9 \u00e0 des niveaux similaires<br \/>\nNous venons de voir comment les shravakas et les bodhisattvas voient la lign\u00e9e des tathagatas. Maintenant, qu\u2019en est-il des bouddhas\u00a0? \u00ab\u00a0Seuls les tathagatas voient tout int\u00e9gralement parce qu\u2019ils ont la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9 \u00e0 des niveaux similaires.\u00a0\u00bb Les tathagatas voient tout car leur \u00e9quilibre m\u00e9ditatif et leur post-m\u00e9ditation ne font plus qu\u2019un. Par ailleurs, ils partagent s\u00e9r\u00e9nit\u00e9 et perspicacit\u00e9 \u00e0 \u00e9gale mesure. En devenant un bouddha, notre \u00e9quilibre m\u00e9ditatif et notre post-m\u00e9ditation deviennent une seule et m\u00eame chose et nous avons la s\u00e9r\u00e9nit\u00e9 et la perspicacit\u00e9 \u00e0 des niveaux similaires. Ainsi, nous pouvons tout voir int\u00e9gralement. 08:19<br \/>\nIn\u00e9branlable par la s\u00e9r\u00e9nit\u00e9, tel un roc par la perspicacit\u00e9<br \/>\nPoursuivons notre texte. Avez-vous trouv\u00e9 la ligne? Il est dit: 08:30<br \/>\nGr\u00e2ce \u00e0 la force de la s\u00e9r\u00e9nit\u00e9, telle une bougie \u00e0\u00a0 l\u2019abri du vent, les vents de la pens\u00e9e discursive ne peuvent pas troubler l\u2019esprit. Gr\u00e2ce \u00e0 la force de la s\u00e9r\u00e9nit\u00e9, l\u2019enchev\u00eatrement \u00a0des vues erron\u00e9es est rompu \u00e0 jamais, lib\u00e9rant de toute distraction. 08:47<br \/>\nExpliquons un instant\u00a0: \u00e0 travers la force de la s\u00e9r\u00e9nit\u00e9, comme la flamme d\u2019une bougie plac\u00e9e dans un endroit sans vent, l\u2019esprit ne sera pas troubl\u00e9 par les vents de la pens\u00e9e discursive. Et la perspicacit\u00e9 peut d\u00e9truire l\u2019enchev\u00eatrement de toutes les mauvaises vues. Cet enchev\u00eatrement des vues erron\u00e9es, la perspicacit\u00e9 le d\u00e9truit de sorte \u00e0 ne pas \u00eatre d\u00e9truit par un tiers. Que signifie \u00ab\u00a0lib\u00e9rant de toute distraction\u00a0\u00bb\u00a0? Cela signifie que l\u2019esprit ne sera pas alt\u00e9r\u00e9. Il ne sera pas distrait par d\u2019 autres et ne sera pas induit en erreur. Ma\u00eetre Jam-yang Shay-pa, dans son Grand expos\u00e9 sur les concentrations avec forme et sans forme, mentionne le fait que la s\u00e9r\u00e9nit\u00e9 garde l&#8217;esprit \u00e0 l&#8217;abri des fluctuations et cela facilite l&#8217;apparition d&#8217;une intensit\u00e9 vive. En plus de cela, la force d\u2019analyse de la perspicacit\u00e9 d\u00e9truit les objets issus des vues erron\u00e9es, si bien que la concentration devient plus solide et plus stable \u2013 comme un roc &#8211; et que les vues erron\u00e9es ne peuvent nous \u00e9branler. 09:48<br \/>\nMaintenant, lisons la suite : 09:52<br \/>\nLe Sutra de la lampe lunaire dit : \u00ab \u00e0 travers la force de la s\u00e9r\u00e9nit\u00e9, l\u2019esprit devient stable. A travers la force de la s\u00e9r\u00e9nit\u00e9, on est tel un roc. \u00bb 09:58<br \/>\nDans les Quatre annotations entrelac\u00e9es, ma\u00eetre Ba-So explique ce passage du Sutra de la lampe lunaire Le Sutra de la lampe lunaire dit : \u00ab \u00e0 travers la force de la s\u00e9r\u00e9nit\u00e9, l\u2019esprit reste fix\u00e9 sur son objet, in\u00e9branlable. A travers le discernement de la perspicacit\u00e9, m\u00eame durant la post-m\u00e9ditation, on peut atteindre une prise de conscience telle que l\u2019esprit n\u2019est pas guid\u00e9 dans tout autre lieu, et il demeure ainsi tel \u00a0un roc. \u00bb 10:25<br \/>\nQu\u2019est-ce que cette \u00ab prise de conscience \u00bb ? Cela d\u00e9signe une conscience qui a une compr\u00e9hension certaine d\u2019un ph\u00e9nom\u00e8ne. Une fois que nous avons une compr\u00e9hension certaine d\u2019un ph\u00e9nom\u00e8ne, nos pens\u00e9es erron\u00e9es ne conduisent pas notre esprit dans d\u2019autres endroits. Il est in\u00e9branlable, il est\u00a0 d\u00e9termin\u00e9 sur son objet. Par exemple, si nous d\u00e9terminons que notre guide spirituel est vertueux, d\u00e8s que cette d\u00e9termination appara\u00eet \u00e0 notre esprit, la conscience erron\u00e9e selon laquelle \u00ab notre guide spirituel ne serait pas vertueux \u00bb ne nous conduit pas vers un quelconque autre lieu. Lorsque nous m\u00e9ditons sur la bodhicitta, en appr\u00e9hendant les \u00eatres comme nos m\u00e8res et en reconnaissant leur bienveillance, si nous avons cette compr\u00e9hension pr\u00e9cise que \u00ab les \u00eatres incommensurables, tels nos m\u00e8res, sont bienveillants \u00e0 notre \u00e9gard \u00bb, nous ne serons pas induits par la pens\u00e9e selon laquelle \u00ab elles ne sont pas bienveillantes \u00bb, car notre esprit a atteint cette compr\u00e9hension certaine. 11:14<br \/>\nDiff\u00e9renciation de la s\u00e9r\u00e9nit\u00e9 et de la perspicacit\u00e9 par leurs effets<br \/>\nPoursuivons notre lecture et regardons comment ma\u00eetre Tsong-kha-pa explique ce sutra. Avez-vous trouv\u00e9 la ligne ? 11:20<br \/>\nUn esprit sans distraction, qui demeure naturellement sur son objet, est le signe qu\u2019il pratique la s\u00e9r\u00e9nit\u00e9 ; r\u00e9aliser la vraie nature de la r\u00e9alit\u00e9 de mani\u00e8re d\u00e9sint\u00e9ress\u00e9e, d\u00e9laisser toutes les vues erron\u00e9es comme celle du moi, rester in\u00e9branlable face \u00e0 \u00a0l\u2019ennemi tel un roc, est l\u2019empreinte de la perspicacit\u00e9. Ainsi, les deux devraient \u00eatre diff\u00e9renci\u00e9es. 11:43<br \/>\nAinsi, un esprit qui peut se fixer naturellement sur un objet de m\u00e9ditation sans se laisser troubler par la moindre distraction et qui peut demeurer concentr\u00e9 naturellement sur cet objet, c\u2019est pr\u00e9cis\u00e9ment l\u2019effet de la s\u00e9r\u00e9nit\u00e9\u00a0! Ici, le mot \u00ab\u00a0empreinte \u00bb \u2013 notez bien \u2013 a une signification similaire \u00e0 \u00ab\u00a0empreinte de pas.\u00a0\u00bb Elle signifie\u00a0: effet, fonction. En r\u00e9alisant la v\u00e9rit\u00e9 de mani\u00e8re d\u00e9sint\u00e9ress\u00e9e et en \u00e9radiquant les nombreuses vues erron\u00e9es, telles que celle d soi, m\u00eame les critiques de l\u2019ennemi ne peuvent nous \u00e9branler, nous sommes tel un roc. Quel est cet effet\u00a0? C\u2019est l\u2019effet de la perspicacit\u00e9. Par cons\u00e9quent, nous devrions distinguer l\u2019effet de la s\u00e9r\u00e9nit\u00e9 de l\u2019effet de la perspicacit\u00e9. 12:35<br \/>\nCertains guides spirituels expliquent \u00e9galement que cette \u00ab\u00a0empreinte de la perspicacit\u00e9\u00a0\u00bb, comme dans \u00ab l\u2019empreinte de la s\u00e9r\u00e9nit\u00e9 \u00bb et \u00ab l\u2019empreinte de la perspicacit\u00e9 \u00bb, d\u00e9signe ce qu\u2019on atteint \u00e0 travers la pratique de la perspicacit\u00e9 (vipassana), le r\u00e9sultat de son accomplissement. Tout comme pour une empreinte de pas, nous pouvons savoir que quelqu\u2019un est pass\u00e9 par cet endroit. En observant ces empreintes on se dit : \u00ab Ah, cette personne est pass\u00e9e par ici ! \u00bb Par exemple, ces derniers jours, il a beaucoup neig\u00e9 ici et nous pouvons voir dans la neige qu\u2019un moine est pass\u00e9 par l\u00e0 gr\u00e2ce aux empreintes claires qu\u2019il a laiss\u00e9es. Ainsi, \u00e0 travers ses empreintes, nous pouvons d\u00e9duire : \u00ab Ah ! Il est pass\u00e9 par l\u00e0. \u00bb De m\u00eame, \u00e0 travers la pratique de la perspicacit\u00e9, nous pouvons reconna\u00eetre ses effets positifs, comme si la perspicacit\u00e9 avait laiss\u00e9 ses empreintes. C\u2019est pourquoi nous l\u2019appelons \u00ab empreinte de la perspicacit\u00e9. \u00bb 13:23<br \/>\nEtait-ce bien clair ? Nous nous arr\u00eatons l\u00e0 pour aujourd\u2019hui. Cela ne fait-il pas d\u00e9j\u00e0 un peu trop ? Puissiez-vous continuer d\u2019\u00e9tudier patiemment et diligemment ! Merci ! 13:44 00:00<br \/>\nXin cha\u0300o m\u1ecdi ng\u01b0\u1eddi! R\u1ea5t vui khi chu\u0301ng ta la\u0323i \u0111\u00ea\u0301n th\u01a1\u0300i gian cu\u0300ng nhau ho\u0323c v\u00ea\u0300 Qu\u1ea3ng Lu\u1eadn r\u00f4\u0300i! H\u00f4m nay ch\u00fang ta ti\u1ebfp t\u1ee5c h\u1ecdc t\u1eadp v\u1ec1 ch\u1ec9 thu\u1ed9c ch\u01b0\u01a1ng ch\u1ec9 qu\u00e1n trong B\u1ed3 \u0110\u1ec1 \u0110\u1ea1o Th\u1ee9 \u0110\u1ec7 Qu\u1ea3ng Lu\u1eadn, h\u1ecdc t\u1eadp \u201cNguy\u00ean nh\u00e2n c\u1ea7n ph\u1ea3i song tu ch\u1ec9 qu\u00e1n\u201d. M\u1eddi m\u1ecdi ng\u01b0\u1eddi m\u1edf Qu\u1ea3ng Lu\u1eadn l\u1eadt \u0111\u1ebfn trang 46 \u0111o\u1ea1n 3. \u0110\u00e3 t\u00ecm th\u1ea5y ch\u01b0a? H\u00e3y xem nguy\u00ean v\u0103n. N\u00f3i r\u1eb1ng: 00:47<br \/>\nTr\u00edch d\u1eabn Kinh \u0110\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n n\u00f3i r\u00f5 \u0111\u1ecbnh l\u1ef1c c\u1ee7a Thanh V\u0103n m\u1ea1nh nh\u01b0ng tu\u1ec7 l\u1ea1i y\u1ebfu<br \/>\nDo Kinh \u0110\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n c\u0169ng n\u00f3i r\u1eb1ng: \u201cThanh V\u0103n kh\u00f4ng th\u1ea5y \u0111\u01b0\u1ee3c ch\u1ee7ng t\u00e1nh c\u1ee7a c\u00e1c v\u1ecb Nh\u01b0 Lai, b\u1edfi v\u00ec s\u1ee9c m\u1ea1nh c\u1ee7a \u0111\u1ecbnh m\u1ea1nh, nh\u01b0ng s\u1ee9c m\u1ea1nh c\u1ee7a tu\u1ec7 y\u1ebfu. B\u1ed3 t\u00e1t tuy th\u1ea5y \u0111\u01b0\u1ee3c ch\u00e2n nh\u01b0 th\u1ef1c t\u00e1nh, nh\u01b0ng kh\u00f4ng r\u00f5 r\u00e0ng l\u1eafm, b\u1edfi v\u00ec s\u1ee9c m\u1ea1nh c\u1ee7a tu\u1ec7 m\u1ea1nh nh\u01b0ng s\u1ee9c m\u1ea1nh c\u1ee7a \u0111\u1ecbnh y\u1ebfu. Duy nh\u1ea5t ch\u1ec9 c\u00f3 Nh\u01b0 Lai th\u1ea5y \u0111\u01b0\u1ee3c t\u1ea5t c\u1ea3, b\u00ecnh \u0111\u1eb3ng ch\u1ee9ng \u0111\u01b0\u1ee3c ch\u1ec9 v\u00e0 qu\u00e1n \u0111\u1ec1u vi\u00ean m\u00e3n nh\u01b0 nhau.\u201d 01:11<br \/>\nV\u1ec1 \u0111o\u1ea1n Kinh v\u0103n n\u00e0y trong Kinh \u0110\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n, trong T\u1ee9 Gia H\u1ee3p Ch\u00fa c\u00f3 gi\u1ea3i th\u00edch nh\u01b0 v\u1eady: Trong Kinh \u0110\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng Thanh V\u0103n kh\u00f4ng t\u01b0\u1eddng t\u1eadn th\u1ea5y \u0111\u01b0\u1ee3c ch\u1ee7ng t\u00e1nh c\u1ee7a Nh\u01b0 Lai. \u201cCh\u1ee7ng t\u00e1nh c\u1ee7a Nh\u01b0 Lai\u201d \u1edf \u0111\u00e2y ch\u00ednh l\u00e0 ch\u1ec9 c\u00e1i ch\u00e2n nh\u01b0 th\u1ef1c t\u00e1nh. Ch\u00e2n nh\u01b0 th\u1ef1c t\u00e1nh l\u00e0 c\u00e1i g\u00ec? L\u00e0 t\u00e1nh kh\u00f4ng. 01:35<br \/>\nT\u1ea1i sao Thanh V\u0103n kh\u00f4ng t\u01b0\u1eddng t\u1eadn th\u1ea5y \u0111\u01b0\u1ee3c ch\u1ee7ng t\u00e1nh c\u1ee7a Nh\u01b0 Lai nh\u1ec9? B\u1edfi v\u00ec \u201cb\u1edfi v\u00ec s\u1ee9c m\u1ea1nh c\u1ee7a \u0111\u1ecbnh m\u1ea1nh\u201d, nguy\u00ean do qu\u00e1 ch\u00fa tr\u1ecdng v\u1ec1 \u0111\u1ecbnh. V\u1eady ch\u00fa tr\u1ecdng v\u1ec1 \u0111\u1ecbnh l\u00e0 g\u00ec? Li\u00ean quan \u0111\u1ebfn tr\u00ed tu\u1ec7 m\u00e0 n\u00f3i, tr\u00ed tu\u1ec7 c\u1ee7a Thanh V\u0103n t\u1eeb v\u00f4 s\u1ed1 g\u00f3c \u0111\u1ed9 ch\u00e2n l\u00fd kh\u00e1c nhau m\u00e0 qu\u00e1n s\u00e1t l\u1ef1a ch\u1ecdn th\u1eadt t\u00e1nh th\u00ec l\u00e0 vi li\u1ec7t[1]. \u00dd ngh\u0129a t\u1eeb \u201cvi li\u1ec7t\u201d \u1edf \u0111\u00e2y Ng\u00e0i Ba S\u00f4 T\u00f4n gi\u1ea3 gi\u1ea3i th\u00edch l\u00e0 kh\u00f4ng t\u1ed3n t\u1ea1i, c\u0169ng ch\u00ednh l\u00e0 n\u00f3i trong t\u00e2m c\u1ee7a Thanh V\u0103n kh\u00f4ng c\u00f3 \u201ctr\u00ed tu\u1ec7 t\u1eeb v\u00f4 s\u1ed1 g\u00f3c \u0111\u1ed9 ch\u00e2n l\u00fd kh\u00e1c nhau m\u00e0 qu\u00e1n s\u00e1t l\u1ef1a ch\u1ecdn th\u1eadt t\u00e1nh\u201d &#8211; V\u1eady Thanh V\u0103n c\u0169ng c\u00f3 th\u1ec3 qu\u00e1n s\u00e1t l\u1ef1a ch\u1ecdn t\u00e1nh kh\u00f4ng, nh\u01b0ng kh\u00f4ng th\u1ec3 t\u1eeb v\u00f4 s\u1ed1 g\u00f3c \u0111\u1ed9 ch\u00e2n l\u00fd kh\u00e1c nhau m\u00e0 \u0111i qu\u00e1n s\u00e1t. 02:35<br \/>\nV\u1ec1 \u0111o\u1ea1n n\u00e0y, ch\u1eef li\u1ec7t trong \u201cvi li\u1ec7t\u201d, ch\u1eef li\u1ec7t trong \u201cvi li\u1ec7t\u201d gi\u1ed1ng nh\u01b0 th\u1ea5y \u0111\u01b0\u1ee3c \u00fd ngh\u0129a b\u1ec1 ngo\u00e0i r\u1eb1ng: c\u00f3 ph\u1ea3i l\u00e0 c\u00f3, nh\u01b0ng r\u1ea5t \u00edt kh\u00f4ng? Nh\u01b0ng khi m\u00e0 v\u1eeba th\u1ea5y \u0111\u01b0\u1ee3c gi\u1ea3i th\u00edch nh\u01b0 v\u1eady c\u1ee7a Ng\u00e0i Ba S\u00f4 T\u00f4n gi\u1ea3 trong T\u1ee9 Gia H\u1ee3p Ch\u00fa. Sau \u0111\u00f3, t\u00f4i l\u1ea1i xem s\u01a1 qua quy\u1ec3n Nh\u1eadp Trung Lu\u1eadn Thi\u1ec7n Hi\u1ec3n M\u1eadt \u00dd S\u01a1 c\u1ee7a Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0, trong \u0111\u00f3 c\u0169ng c\u00f3 m\u1ed9t \u0111o\u1ea1n nh\u01b0 v\u1eady, n\u00f3i r\u1eb1ng: Do \u0111\u00f3, h\u00e0nh gi\u1ea3 \u0110\u1ea1i th\u1eeba gi\u1ed1ng nh\u01b0 trong Trung Lu\u1eadn \u0111\u00e3 n\u00f3i, \u0111\u1ed1i v\u1edbi th\u00e0nh l\u1eadp m\u1ed9t s\u1ef1 v\u1eadt l\u00e0 v\u00f4 \u0111\u1ebf th\u1ef1c[2], c\u0169ng c\u00f3 th\u1ec3 d\u00f9ng v\u00f4 s\u1ed1 ch\u00e2n l\u00fd kh\u00e1c nhau, m\u1ed9t kh\u1ea3 n\u0103ng nh\u01b0 v\u1eady \u0111\u1ec3 th\u00e0nh l\u1eadp, cho n\u00ean \u0111\u1ed1i v\u1edbi ch\u00e2n th\u1ef1c ngh\u0129a m\u00e0 n\u00f3i, tr\u00ed tu\u1ec7 l\u00e0 c\u00e1i c\u1ef1c k\u1ef3 uy\u00ean b\u00e1c; h\u00e0nh gi\u1ea3 Ti\u1ec3u th\u1eeba d\u00f9ng c\u00e1i \u0111\u01a1n gi\u1ea3n, ch\u00e2n l\u00fd \u0111\u01a1n gi\u1ea3n, l\u1ea5y nh\u1eefng \u0111i\u1ec1u \u0111\u00f3 m\u00e0 th\u00e0nh l\u1eadp ch\u00e2n th\u1ef1c ngh\u0129a, h\u00e0nh gi\u1ea3 Ti\u1ec3u th\u1eeba h\u1ecd kh\u00f4ng gi\u1ed1ng nh\u01b0 s\u1ef1 tu tr\u00ec c\u1ee7a h\u00e0nh gi\u1ea3 \u0110\u1ea1i th\u1eeba, n\u00ean \u0111\u1ed1i v\u1edbi ch\u00e2n th\u1ef1c ngh\u0129a m\u00e0 n\u00f3i, th\u00ec tr\u00ed tu\u1ec7 kh\u00f4ng uy\u00ean b\u00e1c b\u1eb1ng. Do v\u1eady, m\u1edbi ph\u1ea3i \u0111\u1ec1 c\u1eadp \u0111\u1ebfn s\u1ef1 s\u00e2u r\u1ed9ng, \u0111\u01a1n gi\u1ea3n c\u1ee7a vi\u1ec7c tu tr\u00ec v\u00f4 ng\u00e3 vi\u00ean m\u00e3n hay kh\u00f4ng vi\u00ean m\u00e3n. L\u00fd do cho s\u1ef1 kh\u00e1c bi\u1ec7t n\u00e0y, l\u00e0 b\u1edfi v\u00ec Thanh V\u0103n, \u0110\u1ed9c Gi\u00e1c ch\u1ec9 v\u00ec mu\u1ed1n \u0111o\u1ea1n tr\u1eeb phi\u1ec1n n\u00e3o m\u00e0 tinh t\u1ea5n, v\u1eady ch\u1ec9 c\u1ea7n ch\u1ee9ng \u0111\u1eafc \u00fd ngh\u0129a n\u1ed9i h\u00e0m c\u1ee7a ch\u00e2n th\u1ef1c ngh\u0129a \u0111\u01a1n gi\u1ea3n \u0111\u01b0\u1ee3c r\u1ed3i, ch\u00ednh l\u00e0 \u0111\u01a1n gi\u1ea3n ch\u1ec9 c\u1ea7n ch\u1ee9ng \u0111\u1eafc \u00fd ngh\u0129a n\u1ed9i h\u00e0m c\u1ee7a t\u00e1nh kh\u00f4ng, nh\u01b0 v\u1eady th\u00ec \u0111\u1ee7 r\u1ed3i! C\u00f3 \u0111\u00fang kh\u00f4ng? V\u1eady h\u00e0nh gi\u1ea3 \u0110\u1ea1i th\u1eeba l\u00e0 v\u00ec mu\u1ed1n \u0111o\u1ea1n tr\u1eeb s\u1edf tri ch\u01b0\u1edbng, n\u00ean c\u1ea7n ph\u1ea3i \u0111\u1ed1i v\u1edbi ch\u00e2n th\u1ef1c ngh\u0129a. Ch\u00ednh l\u00e0 \u0111\u1ed1i v\u1edbi t\u00e1nh kh\u00f4ng ph\u1ea3i t\u0103ng tr\u01b0\u1edfng tr\u00ed tu\u1ec7, khi\u1ebfn cho tr\u00ed tu\u1ec7, ch\u00fa \u00fd! Khi\u1ebfn cho tr\u00ed tu\u1ec7 c\u1ef1c k\u1ef3 uy\u00ean b\u00e1c. 04:20<br \/>\nTu\u1ec7 l\u1ef1c c\u1ee7a B\u1ed3 t\u00e1t m\u1ea1nh nh\u01b0ng \u0111\u1ecbnh l\u1ef1c y\u1ebfu<br \/>\nB\u1ed3 t\u00e1t tuy t\u01b0\u1eddng t\u1eadn th\u1ea5y \u0111\u01b0\u1ee3c ch\u00e2n nh\u01b0 th\u1ef1c t\u00e1nh, nh\u01b0ng kh\u00f4ng r\u00f5 r\u00e0ng l\u1eafm. T\u1ea1i sao kh\u00f4ng r\u00f5 r\u00e0ng th\u1ebf? B\u1edfi v\u00ec B\u1ed3 t\u00e1t c\u00f3 khi an tr\u00fa \u1edf trong \u0111\u1eb3ng d\u1eabn, c\u00f3 khi an tr\u00fa \u1edf trong h\u1eadu \u0111\u1eafc. \u0110\u1eb3ng d\u1eabn l\u00e0 g\u00ec th\u1ebf? Ch\u00ednh l\u00e0 tr\u1ea1ng th\u00e1i nh\u1eadp \u0111\u1ecbnh. V\u1eady th\u00ec v\u1ecb \u1ea5y trong tr\u1ea1ng th\u00e1i nh\u1eadp \u0111\u1ecbnh \u0111\u1ed1i v\u1edbi n\u1ed9i h\u00e0m c\u1ee7a s\u1edf duy\u00ean chuy\u00ean ch\u00fa nh\u1ea5t t\u00e2m, n\u1ed9i t\u00e2m ho\u00e0n to\u00e0n kh\u00f4ng ch\u1ecbu b\u1ea5t k\u1ef3 s\u1ef1 qu\u1ea5y nhi\u1ec5u n\u00e0o kh\u00e1c, t\u1ee9c ngay c\u1ea3 khi c\u00f3 ai \u0111\u00f3 \u0111ang \u0111\u00e1nh tr\u1ed1ng b\u00ean tai, th\u00ec v\u1ecb \u1ea5y c\u0169ng kh\u00f4ng b\u1ecb dao \u0111\u1ed9ng, th\u1ef1c t\u1ebf th\u00ec \u0111\u00e2y ch\u00ednh l\u00e0 tr\u1ea1ng th\u00e1i c\u1ee7a \u0111\u1eb3ng d\u1eabn. 04:57<br \/>\nB\u1ed3 t\u00e1t c\u00f3 khi nh\u1eadp \u0111\u1ecbnh, c\u00f3 khi xu\u1ea5t \u0111\u1ecbnh, kh\u00f4ng th\u1ec3 c\u00f9ng m\u1ed9t l\u00fac an tr\u00fa \u0111\u1eb3ng d\u1eabn v\u00e0 h\u1eadu \u0111\u1eafc, \u0111\u00f3 l\u00e0 kh\u00f4ng th\u1ec3 n\u00e0o khi \u0111ang nh\u1eadp \u0111\u1ecbnh m\u00e0 xu\u1ea5t \u0111\u1ecbnh, khi \u0111ang xu\u1ea5t \u0111\u1ecbnh m\u00e0 nh\u1eadp \u0111\u1ecbnh, kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o l\u00e0m \u0111\u01b0\u1ee3c. H\u1ecd kh\u00f4ng c\u00e1ch n\u00e0o l\u00e0m \u0111\u01b0\u1ee3c c\u00e1i g\u00ec? Kh\u00f4ng c\u00e1ch n\u00e0o l\u00e0m \u0111\u01b0\u1ee3c gi\u1eefa \u0111\u1eb3ng d\u1eabn v\u00e0 h\u1eadu \u0111\u1eafc di\u1ec5n ra \u0111\u1ed3ng nh\u1ea5t, kh\u00f4ng c\u00f3 s\u1ef1 \u0111\u1ed3ng nh\u1ea5t \u0111\u1ec3 lu\u00f4n lu\u00f4n th\u1ea5y \u0111\u01b0\u1ee3c th\u1ef1c t\u00e1nh ch\u00ednh l\u00e0 t\u00e1nh kh\u00f4ng, cho n\u00ean h\u1ecd s\u1ebd kh\u00f4ng nh\u00ecn th\u1ea5y \u0111\u01b0\u1ee3c m\u1ed9t c\u00e1ch r\u00f5 r\u00e0ng. C\u0103n c\u1ee9 l\u1eddi gi\u1ea3i th\u00edch c\u1ee7a Ng\u00e0i Ba S\u00f4 T\u00f4n gi\u1ea3, \u1edf \u0111\u00e2y th\u1ea5y r\u00f5, ch\u1ee9 kh\u00f4ng ch\u1ec9 l\u00e0 hi\u1ec7n ch\u1ee9ng, m\u00e0 l\u00e0 ch\u1ec9 v\u1ec1 \u201c\u0111\u1eb3ng d\u1eabn, h\u1eadu \u0111\u1eafc c\u00f3 s\u1ef1 \u0111\u1ed3ng nh\u1ea5t, s\u1ef1 h\u1eb1ng th\u01b0\u1eddng th\u1ea5y \u0111\u01b0\u1ee3c\u201d, ch\u00fa \u00fd! \u0110\u1eb3ng d\u1eabn v\u00e0 h\u1eadu \u0111\u1eafc c\u00f3 s\u1ef1 t\u01b0\u01a1ng h\u1ed7, c\u00f3 s\u1ef1 t\u01b0\u01a1ng h\u1ed7, s\u1ef1 h\u1eb1ng th\u01b0\u1eddng th\u1ea5y \u0111\u01b0\u1ee3c. 05:44<br \/>\nV\u00ec v\u1eady \u201c\u0111\u1eb3ng d\u1eabn, h\u1eadu \u0111\u1eafc kh\u00f4ng c\u00f3 s\u1ef1 \u0111\u1ed3ng nh\u1ea5t, s\u1ef1 h\u1eb1ng th\u01b0\u1eddng th\u1ea5y \u0111\u01b0\u1ee3c\u201d, duy nh\u1ea5t ch\u1ec9 c\u00f3 \u0110\u1ee9c Ph\u1eadt m\u1edbi c\u00f3 kh\u1ea3 n\u0103ng l\u00e0m \u0111\u01b0\u1ee3c \u0111\u1eb3ng d\u1eabn, h\u1eadu \u0111\u1eafc c\u00f3 s\u1ef1 \u0111\u1ed3ng nh\u1ea5t, s\u1ef1 h\u1eb1ng th\u01b0\u1eddng m\u00e0 th\u1ea5y \u0111\u01b0\u1ee3c t\u00e1nh kh\u00f4ng, th\u1ea5y \u0111\u01b0\u1ee3c th\u1ef1c t\u00e1nh. Cho n\u00ean B\u1ed3 t\u00e1t, \u0110\u1ed9c Gi\u00e1c, Thanh V\u0103n \u0111\u1ec1u l\u00e0 \u0111\u1eb3ng d\u1eabn, h\u1eadu \u0111\u1eafc ph\u1ea3i c\u00f3 s\u1ef1 lu\u00e2n phi\u00ean xu\u1ea5t hi\u1ec7n, lu\u00e2n phi\u00ean &#8211; c\u00f3 khi nh\u1eadp \u0111\u1ecbnh, c\u00f3 khi \u0111\u1eb3ng d\u1eabn, c\u00f3 khi xu\u1ea5t \u0111\u1ecbnh. Trong th\u1eddi gian an tr\u00fa \u1edf \u0111\u1eb3ng d\u1eabn, th\u00ec kh\u00f4ng an tr\u00fa \u1edf h\u1eadu \u0111\u1eafc; trong th\u1eddi gian an tr\u00fa h\u1eadu \u0111\u1eafc, th\u00ec kh\u00f4ng an tr\u00fa \u1edf \u0111\u1eb3ng d\u1eabn, n\u00ean h\u1ecd kh\u00f4ng th\u1ec3 c\u00f9ng l\u00fac an tr\u00fa \u1edf trong tr\u1ea1ng th\u00e1i \u0111\u1eb3ng d\u1eabn v\u00e0 h\u1eadu \u0111\u1eafc. 06:26<br \/>\nV\u1eady, t\u1ea1i sao B\u1ed3 t\u00e1t th\u1ea5y \u0111\u01b0\u1ee3c th\u1ef1c t\u00e1nh m\u1ed9t c\u00e1ch t\u01b0\u1eddng t\u1eadn nh\u01b0ng kh\u00f4ng r\u00f5 r\u00e0ng th\u1ebf? B\u1edfi v\u00ec \u201cb\u1edfi v\u00ec s\u1ee9c m\u1ea1nh c\u1ee7a tu\u1ec7 m\u1ea1nh, nh\u01b0ng s\u1ee9c m\u1ea1nh c\u1ee7a \u0111\u1ecbnh y\u1ebfu\u201d, \u0111\u00fang kh\u00f4ng? B\u1edfi v\u00ec ch\u00fa tr\u1ecdng v\u1ec1 tr\u00ed tu\u1ec7, ch\u00fa tr\u1ecdng v\u1ec1 tr\u00ed tu\u1ec7 g\u00ec th\u1ebf? Ch\u00ednh l\u00e0 tr\u00ed tu\u1ec7 m\u00e0 t\u1eeb v\u00f4 s\u1ed1 g\u00f3c \u0111\u1ed9 kh\u00e1c nhau c\u1ee7a ch\u00e2n l\u00fd m\u00e0 quan s\u00e1t l\u1ef1a ch\u1ecdn, nguy\u00ean do so s\u00e1nh v\u1edbi tr\u00ed tu\u1ec7 c\u1ee7a h\u1ecd, th\u00ec \u0111\u1ecbnh y\u1ebfu k\u00e9m h\u01a1n. Cho n\u00ean \u1edf \u0111\u00e2y Ng\u00e0i Ba S\u00f4 T\u00f4n gi\u1ea3 \u0111\u1eb7c bi\u1ec7t b\u1ed5 sung m\u1ed9t ch\u00fat, r\u1eb1ng: B\u1ed3 t\u00e1t t\u1eeb v\u00f4 s\u1ed1 g\u00f3c \u0111\u1ed9 kh\u00e1c nhau c\u1ee7a ch\u00e2n l\u00fd m\u00e0 quan s\u00e1t l\u1ef1a ch\u1ecdn t\u00e1nh kh\u00f4ng, \u0111\u00e2y c\u00f3 nh\u1ea7m l\u1eabn kh\u00f4ng? \u0110\u00e2y kh\u00f4ng c\u00f3 nh\u1ea7m l\u1eabn g\u00ec. Nh\u01b0ng t\u1ea5t c\u1ea3 \u0111\u1eb3ng d\u1eabn cu\u1ed1i c\u00f9ng \u0111\u1ec1u c\u1ea7n ph\u1ea3i xu\u1ea5t \u0111\u1ecbnh, \u0111\u00f3 l\u00e0 nh\u1eadp \u0111\u1ecbnh ph\u1ea3i xu\u1ea5t \u0111\u1ecbnh, b\u1edfi v\u00ec \u0111\u1eb3ng d\u1eabn, h\u1eadu \u0111\u1eafc kh\u00f4ng c\u00f3 th\u1ec3 th\u00e0nh tr\u1edf th\u00e0nh m\u1ed9t th\u1ec3 t\u00e1nh. Sau khi B\u1ed3 t\u00e1t nh\u1eadp \u0111\u1ecbnh l\u1ea1i c\u00f2n ph\u1ea3i xu\u1ea5t \u0111\u1ecbnh, sau \u0111\u00f3 nh\u1eadp \u0111\u1ecbnh r\u1ed3i l\u1ea1i xu\u1ea5t \u0111\u1ecbnh, cho n\u00ean kh\u00f4ng c\u00e1ch n\u00e0o gi\u1ed1ng \u0110\u1ee9c Ph\u1eadt \u0111\u1ea1t \u0111\u01b0\u1ee3c m\u1ed9t c\u1ea3nh gi\u1edbi b\u1ea5t kh\u1ea3 t\u01b0 ngh\u1ecb nh\u01b0 th\u1ebf n\u00e0y, l\u00e0 \u0111\u1eb3ng d\u1eabn v\u00e0 h\u1eadu \u0111\u1eafc ho\u00e0n to\u00e0n tr\u1edf th\u00e0nh \u0111\u1ed3ng m\u1ed9t th\u1ec3 t\u00e1nh. 07:37<br \/>\nDuy ch\u1ec9 c\u00f3 ch\u1ec9 qu\u00e1n c\u1ee7a \u0110\u1ee9c Ph\u1eadt l\u00e0 b\u00ecnh \u0111\u1eb3ng vi\u00ean m\u00e3n<br \/>\nV\u1eeba r\u1ed3i \u0111\u00e3 \u0111\u1ec1 c\u1eadp t\u1edbi c\u1ea3nh gi\u1edbi m\u00e0 Thanh V\u0103n, B\u1ed3 t\u00e1t th\u1ea5y \u0111\u01b0\u1ee3c Nh\u01b0 Lai ch\u1ee7ng t\u00e1nh. V\u1eady ti\u1ebfp t\u1ee5c, c\u1ea3nh gi\u1edbi c\u1ee7a \u0110\u1ee9c Ph\u1eadt l\u00e0 nh\u01b0 th\u1ebf n\u00e0o nh\u1ec9? \u201cDuy nh\u1ea5t ch\u1ec9 c\u00f3 Nh\u01b0 Lai th\u1ea5y \u0111\u01b0\u1ee3c t\u1ea5t c\u1ea3, b\u00ecnh \u0111\u1eb3ng ch\u1ee9ng \u0111\u01b0\u1ee3c ch\u1ec9 v\u00e0 qu\u00e1n \u0111\u1ec1u vi\u00ean m\u00e3n nh\u01b0 nhau.\u201d Nh\u01b0 Lai qu\u00e1n s\u00e1t th\u1ea5y \u0111\u01b0\u1ee3c t\u1ea5t c\u1ea3, b\u1edfi v\u00ec \u0111\u1eb3ng d\u1eabn v\u00e0 h\u1eadu \u0111\u1eafc n\u00f3 \u0111\u00e3 tr\u1edf th\u00e0nh \u0111\u1ed3ng m\u1ed9t th\u1ec3 t\u00e1nh, m\u00e0 khi\u1ebfn cho ch\u1ec9 qu\u00e1n b\u00ecnh \u0111\u1eb3ng vi\u00ean m\u00e3n. Khi th\u00e0nh Ph\u1eadt, \u0111\u1eb3ng d\u1eabn v\u00e0 h\u1eadu \u0111\u1eafc \u0111\u00e3 tr\u1edf th\u00e0nh \u0111\u1ed3ng m\u1ed9t th\u1ec3 t\u00e1nh, v\u1ea3 l\u1ea1i ch\u1ec9 v\u00e0 qu\u00e1n th\u00ec b\u00ecnh \u0111\u1eb3ng vi\u00ean m\u00e3n, cho n\u00ean c\u00f3 th\u1ec3 r\u1ed9ng th\u1ea5y \u0111\u01b0\u1ee3c t\u1ea5t c\u1ea3. 08:19<br \/>\nDo l\u1ef1c c\u1ee7a ch\u1ec9 c\u1ed1 \u0111\u1ecbnh, do l\u1ef1c c\u1ee7a qu\u00e1n v\u1eefng nh\u01b0 n\u00fai<br \/>\nCh\u00fang ta ti\u1ebfp t\u1ee5c xem ph\u1ea7n k\u1ebf ti\u1ebfp. \u0110\u00e3 t\u00ecm th\u1ea5y h\u00e0ng kinh v\u0103n ch\u01b0a? N\u00f3i r\u1eb1ng: 08:31<br \/>\nDo b\u1edfi s\u1ee9c m\u1ea1nh c\u1ee7a ch\u1ec9 gi\u1ed1ng nh\u01b0 ng\u1ecdn n\u1ebfn \u0111\u1eb7t \u1edf n\u01a1i kh\u00f4ng c\u00f3 gi\u00f3, n\u1ed9i t\u00e2m s\u1ebd kh\u00f4ng ch\u1ecbu s\u1ef1 \u1ea3nh h\u01b0\u1edfng tr\u01b0\u1edbc nh\u1eefng c\u01a1n gi\u00f3 ph\u00e2n bi\u1ec7t m\u00e0 xao \u0111\u1ed9ng, do b\u1edfi s\u1ee9c m\u1ea1nh c\u1ee7a qu\u00e1n, c\u00f3 th\u1ec3 v\u0129nh \u0111o\u1ea1n t\u1ea5t c\u1ea3 m\u1ea1ng l\u01b0\u1edbi \u00e1c ki\u1ebfn, m\u00e0 s\u1ebd kh\u00f4ng b\u1ecb ph\u00e1 ho\u1ea1i b\u1edfi nh\u1eefng th\u1ee9 kh\u00e1c. 08:47<br \/>\nTh\u1ebf th\u00ec h\u00e3y gi\u1ea3i th\u00edch ch\u00fat x\u00edu. Th\u00f4ng qua s\u1ee9c m\u1ea1nh c\u1ee7a \u201ct\u1ecbch ch\u1ec9\u201d, th\u00ec c\u0169ng gi\u1ed1ng nh\u01b0 ng\u1ecdn n\u1ebfn \u0111\u1eb7t \u1edf n\u01a1i kh\u00f4ng c\u00f3 gi\u00f3, n\u1ed9i t\u00e2m s\u1ebd kh\u00f4ng ch\u1ecbu s\u1ef1 \u1ea3nh h\u01b0\u1edfng tr\u01b0\u1edbc c\u01a1n gi\u00f3 ph\u00e2n bi\u1ec7t m\u00e0 xao \u0111\u1ed9ng. Nh\u01b0 th\u1ebf th\u1eafng qu\u00e1n c\u00f3 th\u1ec3 \u0111o\u1ea1n tr\u1eeb t\u1ea5t c\u1ea3 m\u1ea1ng l\u01b0\u1edbi \u00e1c ki\u1ebfn, m\u1ea1ng l\u01b0\u1edbi \u00e1c ki\u1ebfn, \u0111o\u1ea1n tr\u1eeb t\u1ea5t c\u1ea3 m\u1ea1ng l\u01b0\u1edbi \u00e1c ki\u1ebfn, do th\u1ebf s\u1ebd kh\u00f4ng b\u1ecb ph\u00e1 ho\u1ea1i b\u1edfi nh\u1eefng th\u1ee9 kh\u00e1c. \u201cM\u00e0 s\u1ebd kh\u00f4ng b\u1ecb ph\u00e1 ho\u1ea1i b\u1edfi nh\u1eefng th\u1ee9 kh\u00e1c\u201d, \u0111\u00e2y ch\u1ec9 v\u1ec1 c\u00e1i g\u00ec? Ch\u1ec9 v\u1ec1 t\u00e2m kh\u00f4ng thay \u0111\u1ed5i, kh\u00f4ng ch\u1ecbu s\u1ef1 d\u1eabn d\u1eaft c\u1ee7a ng\u01b0\u1eddi kh\u00e1c, kh\u00f4ng b\u1ecb ph\u00e2n ly. \u1ede trong S\u1eafc V\u00f4 S\u1eafc Qu\u1ea3ng Lu\u1eadn c\u1ee7a Ng\u00e0i Di\u1ec7u \u00c2m Ti\u1ebfu \u0110\u1ea1i s\u01b0 bi\u00ean so\u1ea1n c\u00f3 \u0111\u1ec1 c\u1eadp \u0111\u1ebfn: Do b\u1edfi Xa-ma-tha khi\u1ebfn t\u00e2m kh\u00f4ng dao \u0111\u1ed9ng, m\u00e0 d\u1ec5 d\u00e0ng xu\u1ea5t hi\u1ec7n minh ph\u00e2n. \u1ede tr\u00ean n\u00e0y, l\u1ea5y s\u1ee9c m\u1ea1nh ph\u00e2n t\u00edch l\u1ef1a ch\u1ecdn c\u1ee7a T\u1ef3-b\u00e1t-x\u00e1-na ph\u00e1 tan c\u1ea3nh \u00e1c ki\u1ebfn k\u00e9o d\u00e0i, khi\u1ebfn Tam-ma-\u0111\u1ecba c\u00e0ng th\u00eam ki\u00ean c\u1ed1, \u00e1c ki\u1ebfn c\u0169ng kh\u00f4ng th\u1ec3 dao \u0111\u1ed9ng ch\u00fang ta, gi\u1ed1ng nh\u01b0 ng\u1ecdn n\u00fai v\u1eady. 09:48<br \/>\nNh\u01b0 th\u1ebf h\u00e3y ti\u1ebfp t\u1ee5c, xem ti\u1ebfp ph\u1ea7n k\u1ebf ti\u1ebfp. N\u00f3i r\u1eb1ng: 09:52<br \/>\nKinh Nguy\u1ec7t \u0110\u0103ng n\u00f3i: \u201cDo l\u1ef1c c\u1ee7a ch\u1ec9 c\u1ed1 \u0111\u1ecbnh, do l\u1ef1c c\u1ee7a qu\u00e1n v\u1eefng nh\u01b0 n\u00fai.\u201d 09:58<br \/>\nNg\u00e0i Ba S\u00f4 T\u00f4n gi\u1ea3 trong T\u1ee9 Gia H\u1ee3p Ch\u00fa c\u00f3 gi\u1ea3i th\u00edch \u0111o\u1ea1n kinh v\u0103n n\u00e0y trong Kinh Nguy\u1ec7t \u0110\u0103ng. Kinh Nguy\u1ec7t \u0110\u0103ng n\u00f3i r\u1eb1ng: \u201cdo b\u1edfi s\u1ee9c m\u1ea1nh c\u1ee7a t\u1ecbch ch\u1ec9, khi\u1ebfn n\u1ed9i t\u00e2m \u1edf trong s\u1edf duy\u00ean \u0111\u01b0\u1ee3c v\u1eefng v\u00e0ng; b\u1edfi do th\u1eafng qu\u00e1n ph\u00e2n bi\u1ec7t qu\u00e1n s\u00e1t l\u1ef1a ch\u1ecdn, n\u00ean khi \u1edf h\u1eadu \u0111\u1eafc, c\u0169ng c\u00f3 th\u1ec3 d\u1eabn \u0111\u1ebfn quy\u1ebft \u0111\u1ecbnh th\u1ee9c, s\u1ebd kh\u00f4ng b\u1ecb t\u00e2m \u0111i\u00ean \u0111\u1ea3o d\u1eabn \u0111\u1ebfn n\u01a1i kh\u00e1c, n\u00ean gi\u1ed1ng nh\u01b0 ng\u1ecdn n\u00fai v\u1eady.\u201d 10:25<br \/>\n\u201cQuy\u1ebft \u0111\u1ecbnh th\u1ee9c\u201d l\u00e0 c\u00e1i g\u00ec nh\u1ec9? Ch\u00ednh l\u00e0 \u0111\u1ecbnh gi\u1ea3i[3] m\u1ed9t ph\u00e1p c\u1ee7a t\u00e2m th\u1ee9c, sau khi ch\u00fang ta \u0111\u1ecbnh gi\u1ea3i m\u1ed9t ph\u00e1p, \u0111\u1ed1i v\u1edbi ph\u00e1p n\u00e0y, th\u00ec s\u1ebd kh\u00f4ng b\u1ecb t\u00e2m \u0111i\u00ean \u0111\u1ea3o d\u1eabn \u0111\u1ebfn n\u01a1i kh\u00e1c, ch\u00ednh l\u00e0 n\u00f3 \u0111\u00e3 kh\u00f4ng ch\u1ecbu s\u1ef1 dao \u0111\u1ed9ng, n\u00f3 \u0111\u00e3 x\u00e1c \u0111\u1ecbnh xong r\u1ed3i. Gi\u1ed1ng nh\u01b0 ch\u00fang ta \u0111\u1ecbnh gi\u1ea3i thi\u1ec7n tri th\u1ee9c c\u1ee7a ch\u00fang ta l\u00e0 \u0111\u1ea7y \u0111\u1ee7 c\u00f4ng \u0111\u1ee9c, m\u1ed9t khi trong t\u00e2m ch\u00fang ta \u0111\u00e3 sanh kh\u1edfi \u0111\u1ecbnh gi\u1ea3i nh\u01b0 v\u1eady, ch\u00fang ta s\u1ebd kh\u00f4ng b\u1ecb t\u00e2m \u0111i\u00ean \u0111\u1ea3o m\u00e0 cho r\u1eb1ng \u201cthi\u1ec7n tri th\u1ee9c kh\u00f4ng c\u00f3 c\u00f4ng \u0111\u1ee9c\u201d r\u1ed3i d\u1eabn \u0111\u1ebfn n\u01a1i kh\u00e1c. N\u1ebfu nh\u01b0 n\u00f3i \u1edf ph\u1ea7n B\u1ed3 \u0111\u1ec1 t\u00e2m, khi tu bi\u1ebft \u0111\u1ebfn m\u1eb9, ni\u1ec7m \u01a1n, n\u1ebfu khi ch\u00fang ta \u0111\u1ecbnh gi\u1ea3i \u201c\u00e2n \u0111\u1ee9c c\u1ee7a v\u00f4 l\u01b0\u1ee3ng nh\u01b0 m\u1eabu h\u1eefu t\u00ecnh \u0111\u1ed1i v\u1edbi ch\u00fang ta\u201d, th\u00ec ch\u00fang ta s\u1ebd kh\u00f4ng b\u1ecb \u201ckh\u00f4ng c\u00f3 \u00e2n \u0111\u1ee9c\u201d n\u00e0y d\u1eabn d\u1eaft, b\u1edfi v\u00ec \u0111\u00e3 \u0111\u01b0\u1ee3c \u0111\u1ecbnh gi\u1ea3i r\u1ed3i. 11:14<br \/>\nPh\u00e2n bi\u1ec7t c\u00f4ng hi\u1ec7u ri\u00eang bi\u1ec7t c\u1ee7a ch\u1ec9 v\u00e0 qu\u00e1n<br \/>\nCh\u00fang ta ti\u1ebfp t\u1ee5c xem ph\u1ea7n d\u01b0\u1edbi, xem Ng\u00e0i T\u00f4ng \u0110\u1ea1i s\u01b0 gi\u1ea3i th\u00edch kinh \u0111i\u1ec3n. \u0110\u00e3 t\u00ecm th\u1ea5y h\u00e0ng kinh v\u0103n r\u1ed3i ch\u1ee9? 11:20<br \/>\nT\u00e2m kh\u00f4ng t\u00e1n lo\u1ea1n, t\u1ef1 nhi\u00ean an tr\u00fa trong s\u1edf duy\u00ean, \u0111\u00e2y ch\u00ednh l\u00e0 t\u00edch (c\u00f4ng hi\u1ec7u) c\u1ee7a tu ch\u1ec9; do ch\u1ee9ng v\u00f4 ng\u00e3 ch\u00e2n th\u1ef1c t\u00e1nh, \u0111o\u1ea1n tr\u1eeb ng\u00e3 ki\u1ebfn cho \u0111\u1ebfn t\u1ea5t c\u1ea3 nh\u1eefng \u00e1c ki\u1ebfn, ngay c\u1ea3 nh\u1eefng t\u00e1c \u0111\u1ed9ng b\u00ean ngo\u00e0i c\u0169ng kh\u00f4ng th\u1ec3 lay chuy\u1ec3n, gi\u1ed1ng nh\u01b0 ng\u1ecdn n\u00fai cao v\u1eady, \u0111\u00e2y ch\u00ednh l\u00e0 t\u00edch (c\u00f4ng hi\u1ec7u) c\u1ee7a tu qu\u00e1n. N\u00ean, hai \u0111i\u1ec1u n\u00e0y n\u00ean ph\u00e2n bi\u1ec7t r\u00f5 r\u00e0ng t\u1eebng c\u00e1i.11:43<br \/>\nB\u1edfi th\u1ebf, trong s\u1edf duy\u00ean n\u00e0y n\u1ed9i t\u00e2m c\u00f3 th\u1ec3 kh\u00f4ng c\u00f3 m\u1ed9t ch\u00fat n\u00e0o c\u1ee7a s\u1ef1 t\u00e1n lo\u1ea1n m\u00e0 an tr\u00fa \u1edf tr\u00ean t\u1ea5t c\u1ea3 nh\u1eefng c\u00e1i mu\u1ed1n duy\u00ean, c\u00f3 th\u1ec3 t\u1ef1 nhi\u00ean m\u00e0 an tr\u00fa v\u1eady, \u0111\u00e2y ch\u00ednh l\u00e0 c\u00f4ng hi\u1ec7u c\u1ee7a t\u00edch ch\u1ec9! T\u1eeb \u201ct\u00edch\u201d \u1edf \u0111\u00e2y, ch\u00fa \u00fd nh\u00e9! \u201cT\u00edch\u201d trong t\u1eeb t\u00fac t\u00edch[4], \u1edf \u0111\u00e2y ngh\u0129a ch\u1eef \u201ct\u00edch\u201d ch\u00ednh l\u00e0 c\u00f4ng hi\u1ec7u, c\u00f4ng d\u1ee5ng. Ch\u1ee9ng \u0111\u1ea1t v\u00f4 ng\u00e3 ch\u00e2n th\u1ef1c t\u00e1nh m\u00e0 \u0111o\u1ea1n tr\u1eeb \u00e1c ki\u1ebfn, ng\u00e3 ki\u1ebfn v\u00e2n v\u00e2n, ngay c\u1ea3 nh\u1eefng tranh lu\u1eadn c\u1ee7a \u0111\u1ed1i th\u1ee7 c\u0169ng kh\u00f4ng th\u1ec3 lay chuy\u1ec3n, gi\u1ed1ng nh\u01b0 ng\u1ecdn n\u00fai cao v\u1eady, \u0111\u00f3 l\u00e0 c\u00f4ng hi\u1ec7u c\u1ee7a c\u00e1i g\u00ec th\u1ebf? \u0110\u00f3 l\u00e0 c\u00f4ng hi\u1ec7u c\u1ee7a th\u1eafng qu\u00e1n. Cho n\u00ean, nh\u1eefng th\u1ee9 \u1ea5y n\u00ean ph\u00e2n bi\u1ec7t r\u00f5 r\u00e0ng t\u1eebng c\u00e1i, ph\u1ea3i ph\u00e2n bi\u1ec7t c\u00f4ng hi\u1ec7u c\u1ee7a ch\u1ec9, ph\u00e2n bi\u1ec7t c\u00f4ng hi\u1ec7u c\u1ee7a qu\u00e1n. 12:35<br \/>\nC\u0169ng c\u00f3 thi\u1ec7n tri th\u1ee9c gi\u1ea3i th\u00edch r\u1eb1ng: \u201cQu\u00e1n t\u00edch\u201d \u0111\u00e2y, l\u00e0 ch\u1ec9 t\u00edch, l\u00e0 qu\u00e1n t\u00edch, n\u00f3i l\u00e0 th\u00f4ng qua s\u1ef1 tu h\u1ecdc T\u1ef3-b\u00e1t-x\u00e1-na \u0111\u00e3 \u0111\u1ea1t \u0111\u01b0\u1ee3c th\u00e0nh t\u00edch, ch\u00ednh l\u00e0 th\u00e0nh t\u1ef1u. C\u0169ng gi\u1ed1ng nh\u01b0 th\u00f4ng qua d\u1ea5u ch\u00e2n, ch\u00fang ta c\u00f3 th\u1ec3 bi\u1ebft r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi n\u00e0o \u0111\u00f3 \u0111\u00e3 b\u01b0\u1edbc qua, xem x\u00e9t d\u1ea5u ch\u00e2n c\u1ee7a ng\u01b0\u1eddi \u0111\u00f3: \u00f4i chao, ch\u00ednh ng\u01b0\u1eddi n\u00e0y \u0111\u00e3 t\u1eeb \u1edf \u0111\u00e2y \u0111i qua! Gi\u1ed1ng nh\u01b0 \u1edf ch\u1ed7 t\u00f4i m\u1ea5y ng\u00e0y tr\u01b0\u1edbc tuy\u1ebft r\u01a1i nhi\u1ec1u, ch\u00fang ta s\u1ebd th\u1ea5y m\u1ed9t nh\u00e0 s\u01b0 \u0111i ngang qua v\u00e0 s\u1ebd c\u00f3 m\u1ed9t d\u1ea5u ch\u00e2n r\u00f5 r\u00e0ng tr\u00ean tuy\u1ebft. V\u00ec v\u1eady, th\u00f4ng qua d\u1ea5u ch\u00e2n, ch\u00fang ta c\u00f3 th\u1ec3 bi\u1ebft: a! Ch\u00ednh v\u1ecb n\u00e0y \u0111\u00e3 \u0111i qua. Nh\u01b0 th\u1ebf vi\u1ec7c \u0111\u1ea1t \u0111\u01b0\u1ee3c thi\u1ec7n qu\u1ea3 c\u1ee7a s\u1ef1 th\u00f4ng qua tu h\u1ecdc T\u1ef3-b\u00e1t-x\u00e1-na, gi\u1ed1ng nh\u01b0 d\u1ea5u v\u1ebft c\u1ee7a T\u1ef3-b\u00e1t-x\u00e1-na l\u01b0u gi\u1eef l\u1ea1i, n\u00ean g\u1ecdi l\u00e0 \u201cQu\u00e1n t\u00edch\u201d 13:23<br \/>\nC\u00f3 nghe r\u00f5 kh\u00f4ng? H\u00f4m nay gi\u1ea3ng \u0111\u1ebfn \u0111\u00e2y th\u00f4i, c\u00f3 qu\u00e1 nhi\u1ec1u l\u1eafm kh\u00f4ng? Hy v\u1ecdng m\u1ecdi ng\u01b0\u1eddi c\u00f3 th\u1ec3 ti\u1ebfp t\u1ee5c h\u1ecdc h\u1ecfi v\u1edbi s\u1ef1 ki\u00ean nh\u1eabn v\u00e0 ch\u0103m ch\u1ec9! C\u1ea3m \u01a1n! 13:44<br \/>\n[1] Vi li\u1ec7t: non y\u1ebfu, th\u1ea5p k\u00e9m<br \/>\n[2] V\u00f4-\u0111\u1ebf-th\u1ef1c: l\u00e0 ph\u1ee7 \u0111\u1ecbnh c\u1ee7a t\u1eeb \u0111\u1ebf-th\u1ef1c, l\u00e0 kh\u00f4ng ph\u1ea3i \u0111\u1ebf-th\u1ef1c hay l\u00e0 kh\u00f4ng ph\u1ea3i ch\u00e2n l\u00fd. (\u0110\u1ebf-th\u1ef1c: ti\u1ebfng Ph\u1ea1n: \u0938\u0924\u094d\u092f, ti\u1ebfng La M\u00e3 h\u00f3a: saty\u00e1, ti\u1ebfng Pali: Sacca), c\u0169ng \u0111\u01b0\u1ee3c d\u1ecbch l\u00e0 ch\u00e2n l\u00fd, c\u00e1ch d\u1ecbch m\u1edbi c\u1ee7a Ph\u1eadt gi\u00e1o Nam truy\u1ec1n l\u00e0 ch\u00e2n l\u00fd, \u0111\u1ea1i di\u1ec7n cho s\u1ef1 th\u1eadt tuy\u1ec7t \u0111\u1ed1i, hay hi\u1ec7n h\u1eefu (ti\u1ebfng Anh: Being), s\u1ef1 th\u1eadt, th\u1ef1c t\u1ea1i, Nh\u1eefng th\u1ee9 t\u1ed3n t\u1ea1i. v\u00e0 kh\u00f4ng bao gi\u1edd thay \u0111\u1ed5i. Trong s\u1ed1 c\u00e1c t\u00f4n gi\u00e1o c\u1ee7a \u1ea4n \u0110\u1ed9, \u0111\u00e2y l\u00e0 m\u1ed9t kh\u00e1i ni\u1ec7m tri\u1ebft h\u1ecdc quan tr\u1ecdng. \u0110\u1ea1o Ph\u1eadt d\u00f9ng ch\u00e2n l\u00fd \u0111\u1ec3 bi\u1ec3u th\u1ecb ch\u00e2n l\u00fd hay ch\u00e2n l\u00fd, t\u1ee9 di\u1ec7u \u0111\u1ebf v\u00e0 hai ch\u00e2n l\u00fd \u0111\u1ec1u xu\u1ea5t ph\u00e1t t\u1eeb ch\u1eef n\u00e0y.)<br \/>\n[3] \u0110\u1ecbnh-gi\u1ea3i: L\u00e0 nh\u1eefng \u0111i\u1ec1u m\u00e0 b\u1ea1n tin l\u00e0 s\u1ef1 th\u1eadt v\u00e0 theo \u0111u\u1ed5i. \u0110\u1ecbnh-gi\u1ea3i r\u1ea5t quan tr\u1ecdng, n\u00f3 quy\u1ebft \u0111\u1ecbnh c\u00e1ch b\u1ea1n s\u1ed1ng v\u00e0 \u1ee9ng x\u1eed. \u0110\u1ed1i v\u1edbi nh\u1eefng ng\u01b0\u1eddi theo \u0111\u1ea1o Ph\u1eadt, \u0111i\u1ec1u b\u1ea1n ph\u1ea3i l\u00e0m l\u00e0 \u0111\u1ec3 cho nh\u1eefng kh\u00e1i ni\u1ec7m kh\u00e1c nhau c\u1ee7a Ph\u1eadt gi\u00e1o th\u1ea5m s\u00e2u v\u00e0o n\u1ed9i t\u00e2m b\u1ea1n v\u00e0 tr\u1edf 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\u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u0435 \u0437\u0434\u0435\u0441\u044c \u043e\u0441\u0442\u0430\u0432\u0438\u043b\u043e \u00ab\u0441\u043b\u0435\u0434\u044b\u00bb. \u041f\u043e\u044d\u0442\u043e\u043c\u0443 \u044d\u0442\u043e \u043d\u0430\u0437\u044b\u0432\u0430\u0435\u0442\u0441\u044f \u00ab\u0441\u043b\u0435\u0434\u0430\u043c\u0438, \u043f\u0435\u0447\u0430\u0442\u044c\u044e \u041f\u0440\u043e\u043d\u0438\u043a\u043d\u043e\u0432\u0435\u043d\u0438\u044f\u00bb. 13:23<br \/>\n\u041f\u043e\u043d\u044f\u0442\u043d\u043e? \u0421\u0435\u0433\u043e\u0434\u043d\u044f \u043c\u044b \u0437\u0430\u0432\u0435\u0440\u0448\u0438\u043c \u0437\u0434\u0435\u0441\u044c. \u041d\u0435 \u0441\u043b\u0438\u0448\u043a\u043e\u043c \u043c\u043d\u043e\u0433\u043e \u0438\u043d\u0444\u043e\u0440\u043c\u0430\u0446\u0438\u0438? \u041d\u0430\u0434\u0435\u044e\u0441\u044c, \u0447\u0442\u043e \u0432\u0441\u0435 \u043f\u0440\u043e\u0434\u043e\u043b\u0436\u0430\u0442 \u0441\u0442\u0430\u0440\u0430\u0442\u0435\u043b\u044c\u043d\u043e \u0443\u0447\u0438\u0442\u044c\u0441\u044f. \u0421\u043f\u0430\u0441\u0438\u0431\u043e! 13:44<br \/>\n[1] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440. 15.<br \/>\n[2] \u0412 \u0438\u0437\u0434\u0430\u043d\u0438\u0438 \u00ab\u0411\u043e\u043b\u044c\u0448\u043e\u0433\u043e \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u044d\u0442\u0430\u043f\u0430\u043c \u041f\u0443\u0442\u0438 \u041f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f\u00bb (\u00ab\u041b\u0430\u043c\u0440\u0438\u043c\u00bb) \u043d\u0430 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0441\u043c. 4-\u0439 \u0442\u043e\u043c, \u0441\u0442\u0440. 15.<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. 15.<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. 15-16.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u300a\u6708\u71c8\u7d93\u300b\u8aaa\uff1a\u300c\u7531\u65bc\u5bc2\u6b62\u7684\u529b\u91cf\uff0c\u4ee4\u5167\u5fc3\u5728\u6240\u7de3\u4e0a\u6beb\u7121\u52d5\u6416\uff1b\u7531\u65bc\u52dd\u89c0\u5206\u5225\u89c0\u64c7\uff0c\u6240\u4ee5\u5728\u5f8c\u5f97\u7684\u6642\u5019\uff0c\u4e5f\u80fd\u5920\u5f15\u767c\u6c7a\u5b9a\u8b58\uff0c\u4e0d\u6703\u88ab\u985b\u5012\u7684\u5fc3\u5f15\u5230\u5176\u4ed6\u7684\u5730\u65b9\uff0c\u6240\u4ee5\u50cf\u5c71\u4e00\u6a23\u3002\u300d\u300c\u6c7a\u5b9a\u8b58\u300d\u5c31\u662f\u5b9a\u89e3\u4e00\u500b\u6cd5\u7684\u5fc3\u8b58\uff0c\u7576\u6211\u5011\u5b9a\u89e3\u4e00\u500b\u6cd5\u4e4b\u5f8c\uff0c\u5c0d\u65bc\u9019\u500b\u6cd5\uff0c\u5c31\u4e0d\u6703\u88ab\u985b\u5012\u7684\u5fc3\u5f15\u5230\u5176\u4ed6\u7684\u5730\u65b9\u3002\u5c31\u662f\u5b83\u4e0d\u53d7\u52d5\u6416\u4e86\uff0c\u5b83\u5df2\u7d93\u78ba\u5b9a\u597d\u4e86\u3002<span 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