At that time, the Buddha was in sanctuary with all of you in the mendicant community. One day he told the crowd, "There is a mystery, do you know? Today I want to analyze and interpret this law for you. You take the pure awareness to listen carefully, receive for thorough, skillfully use the mind to memorize the practice. "

White buddhists: Well, Blessed One! Please tell us, we want to hear. "

II.  
The Buddha says:  
Self is not not on the level of no, not within the framework of delusions, no generals, no killer, and escape all knowledge. Why? Because the self of No has no place in space, no form, can not be conceptual, has never been born, knowledge does not capture and escape all grasp. Because of the elimination of all grasp, it embraces all dharmas and abides in the view of equality without distinction.

That seeing is the true and authentic teacher. You mendicant! You should know that not only the nature of the Unlike all the dharmas are the same. This is called the law.

"You Mendicant! This is the three doors to liberation, the basic doctrine of the Buddhas, the eyes of the Buddhas, the place of return of the Buddhas. So you should listen carefully, be thorough, memorize and reflect in the present.

III.  
"You Mendicant! The practitioner should find a quiet place as in the forest, sitting under the tree to practice self-reflection on the reality itself. It is necessary to see that all colors are dukkha, emptiness and impermanence in order to escape attachment to form and return to dwelling in the image of equality without form. For sensation, perception, thought and perception, too: one should contemplate that they are dukkha, emptiness, and impermanence in order to escape the misleading view of feeling, Mindfulness and awareness in order to reach equality without discrimination. You sage, the aggregates that are not, which arise from the mind, when the mind is no longer present, aggregates also no longer work. Seeing as if it is achieving true liberation. Real liberation then escape all knowledge.

IV.  
"Again, dwelling in concentration that contemplates the object, the practitioner sees all the objects of color disappear and he escapes the illusion of perception of form. The other objects are bar, incense, taste, contact and dharma are all vanished and the practitioner to escape the illusion of all the perception of bar, incense, taste, contact and legal. This observation is called the RELIGION, the second door of liberation. Entering the door of liberation then the knowledge will be pure; And because the knowledge is pure, the practitioner can eliminate all defilements, greed, delusion. Attacks, anger, and delusion have been extinguished, and meditators are able to remain in equality. Being able to stay in this sight leaves the view of the TA and of the TA, that is, to stop all wrong things. This view is no longer an opportunity and the basis for the proposal.

V. 
Again, you gentlemen! To escape the sight of us is no longer to assume that the things that we see, hear, feel and know are things beyond our consciousness. Why? Because awareness is also due to causation that arises. Awareness and the causes and conditions that cause the arising of consciousness change impermanent, but because of impermanence, we do not grasp. Aggregate unlike any other phenomenon, what else should be created? This French observation is called OWN, the third door of liberation. Entering the door of liberation and then see the truth of the dharma thoroughly, no longer trapped in any other way and experience the antipathy of the French.

FOR.  
Buddha told the mendicant: "France press the mystery is like that. That is the three doors to liberation. You mendicant, if you study under this law, it will definitely achieve pure knowledge. "

All the nuns who heard this verse were happy. They performed the ceremony after receiving the teachings to practice.

SECTION

I. 
THE PHILOSOPHY (The Buddha Dharma) is part of the A Hàm Sutra, the 104th Sutra of the Tan Tzu. In Dai Tang, there are also two sutras on the subject of French press; It is the Buddhist scripture of the holy law of India (business number 033) and the 80th business of the book A Ham (business number 99 of Tan Tan Tan. This business was translated by Zen teacher Na Dana La, also in the Song Dynasty). In the Pa kinhpa Canon, the subject of the French emphasis is mentioned in verse 43 of the Najjihima Nikaya and in the Patisambhid Mag Magga. The contents of the three roughly similar, but in terms of coherence and attention, the Buddhist theory of Buddhism is more concise and concise. Short, concise and concise text. The sutra speaks of the true nature of the Fa and the perception, and of the meditations to attain liberation. This business was translated from Sanskrit to Han Dynasty.

II.  
The subject of the business is the three doors to liberation (tam liberation subject): no, formless and free. These three, which are considered the most basic characteristics of Buddhism, are also called the Seal. Imprint is the seal, meaning that the signs can prove the authenticity of the Buddhist teachings. Any teachings that do not bear the seal are not Buddhist teachings.

In the commentary of Hinayana Buddhism, the trinitarian kamma (ti-lakkhana) is often thought of as impermanent, selflessness and suffering. Impermanence, Anicca and Suffering are often perceived as being identical with the liberation of the Three Noble Truths, the General and the Immaterial. In fact, impermanence, selflessness and suffering are closely related to emptiness, emptiness and emptiness, but the scope and effect of liberation are much broader. The Hinayana commentators often say that because of the impermanence, the door of liberation is formless, because the dhammas of liberation and liberation are not and because the dhammas are dukkha so liberation is free. Saying that is the limit of liberation within the moral domain, while the nature of the liberation of the subject is cognitive learning. Buddhism is the path of liberation with wisdom, not moral ethics. Reading the Dharma Press will see that. In the eighteen ordinances to attain the liberation (mahã-vipassana) of primal Buddhism, impermanence, suffering, and non-self are said to be the first three. General, Private and Not to be counted as eleven, twelve and thirteen. Thus impermanent, Anatta and Suñña should have failed to be identified with the General, Impersonal and No. Tam liberation subject so the new authentic French press.

Sometimes, in the commentary, the Three Laws are called impermanent, non-self, and nirvana. Impermanence and non-self are characteristics of the dharmas in terms of phenomena. Nirvana is also characteristic of all phenomena but on the physical side. This view surpassed that of the Hinayana, but still stuck. Mahāyāna goes farther, has the Most Venerable, but is fundamentally unstable with the Three Noble Truths. Actually, the Dharma is to be the Three Noble Truths, as the Dharma teaches us, and the characteristics of the Impermanence, the Selflessness, and the Suffering of all things are very important, but only the keys to opening the Three Laws. blow.

III.  
The text can be divided into six chapters. The first one talks about the case in which the sutra is spoken. The second, which speaks of  Unlike the  self nature of dharmas and of cognition, is also the foundation on which three creations are set free.

The third talk about not liberating the first discipline  . The fourth talk about the  formless liberation subject , the second. The fifth chapter talks about  the liberation of liberation , the third. The sixth is the closed section of the sutras in which the conclusion of the Buddha about the three doors to liberation.

IV.  
1) Legislation is subject to the question of self-doctrine, which is the Buddha's own free speech, not by someone asked. The subject of the press is a very important topic, so before the Buddha has carefully advised the masses to " bring pure awareness to listen carefully, receive for thorough, clever use of mind To remember that practice. This is important, because if it is not careful and subtle, the listener may misinterpret the prayer, and thus lose a precious opportunity to receive the Dharma. Take  the pure awareness and listen carefully . Perception of purity (purity: purity of knowledge) is perceived not to be obscured by prejudice and by the tendency to grasp the knowledge gained. Speakers are required to use words and ideas, Listeners must also receive words and ideas. Although the dexterity of using words and concepts that the listener does not skillfully use the mind  to receive is still trapped in words and ideas as usual, and therefore the reception will not. success. In this recitation, the Buddha repeats again in the second passage of the text.

2) Before presenting the three consolations leading to liberation ie No, formless and undefiled. The Buddha speaks of  not  as the self-nature of all things and of consciousness. Not  here is no longer the concept of "no" in comparison with the notion of "yes", but the reality of things which transcends all conception of common sense. We can not bring the common sense of our place but understand  not , because  No is not on the plane, no, not in the framework of the delusions, no minister born, no walls destroyed and overcomes all Knowledge . Not  the call of the reality itself, our knowledge that conceptual frameworks can not contain the reality itself. Self-reality  does not have generals, no killer , Escape with and without; Therefore, in order to reach the realm of reality itself, we can not use the frameworks of delusions  such as birth and death, yes and no, one and more, above and below, etc. These frameworks are not Contains self-actuality,  not capture  the reality itself. The text is very clear:  Because the nature of the air is not in space, without form, can not concept has never arisen, knowledge does not grasp and escape all grasp . Because it is not stuck in soft conceptual understanding, the nature of self can  not  cover all phenomena; We are not trapped in the framework of grasping and escaping the world of concepts, we gain true insight into the reality itself, meaning zero. This view is called equality.  Our common everyday vision is seen through the conceptual framework: we see things as separate realities, mountains are mountains, rivers are rivers, mountains have rivers, rivers are mountains, we are not The person, who is not the one ... the seeing is the distinctive, cropping the reality into fragments that are born with the extinguishers, big and small, in the outside. In the world of reality itself, the universe has no separate entity, this one is in the other, this one is present because the other is present. Only equality is perceived as the reality itself. No matter is the equality of non-discrimination of reality. Equality (Sanskrit: samatã) is the true nature of reality. That is the real world ythă bhutam). Mahayana Buddhism calls it the world of the foot (bhutatathatā), and calls it the equality of mind (samatăjnàna). That is why samatha samatha is also called equality.

We must pay attention to the following sutras: Since the diversion is so grasped, it (the self of the emptiness) embraces all dharmas and abides in the indisputable equality: See true. The special point of this verse is that the essence of Being is not seen as both an object and a subject of perception.

On the literary side, we find that both verb  and abide  have the same subject from  it  (the nature of emptiness). But the verb includes only the cognitive object and the cognitive verb referring to the cognitive subject. This shows that the cognitive object and the cognitive object do not separate from each other, cognitive object and cognitive object are cognitive. This is the basis and the beginning of the later doctrine.

However, we do not rush the opposition  not  with  the law  as we can with the opposite phenomenon, opposition and minister. Not  the dharma, the  self nature of the Self is the nature of all things. Text is very clear:  You Mendicant. You should know that self-determination of not all dharmas are the same . The truth about self is not the basic truth on which is established three consolation, so the Buddha called the view of self is not  legal press.  This symbol is a characteristic of Buddhism, so the Buddha emphasized that it is  the basic dhamma of the Buddhas, the eyes of the Buddhas, the place of the Buddhas . French language eyes of the Buddha later became the legal language "Dharma of viscera" (treasure of the see of Dharma) of Zen. Here, the Buddha once again said: You should listen carefully, receive for thorough, to remember which thinking and reflection in the classroom . Notice the six words: contemplating the reality. Contemplating the reality of reality is to go directly to reality, to contemplate directly rather than to stand outside and observe reality as an objective object. This is the main point of meditation. Contemplating the reality of reality is to go directly to reality, to contemplate directly rather than to stand outside and observe reality as an objective object. This is the main point of meditation. Contemplating the reality of reality is to go directly to reality, to contemplate directly rather than to stand outside and observe reality as an objective object. This is the main point of meditation.

3) The first door of liberation is the contemplation of the suffering, the impermanence of the five aggregates, that is, the five elements that combine life, matter, sensation, perception, thoughts and perceptions. .

These elements are  impermanent , which means that they are constantly changing and therefore, without a common essence, or an identité fixe. These five elements rely on one another, one in the other, one in the other, one in the other, the other in the other. Matter, for example, can not exist beyond perception and perception, which can not be obtained out of matter, so that nothing has its own entity. That particular entity does not exist, so the dharmas are called  non . Not here first there is no entity (entity: true nature). However, no entity does not mean nothingness. The table has no separate entity, but the table is not empty. Seeing the table in its "non-entity" character means seeing the truth of the table. On the contrary, the table is a regular object and has a distinct entity, ie, a false entity. Recognizing things with this knowledge will not avoid suffering. Therefore, the five aggregates are impermanent, they are not, and have the effect of causing suffering . Contemplation of the five aggregates is a direct reflection of the reality itself. The text uses the word "as observable" as so. As real (yathãbhutam) is the reality itself. The text is very clear:  It is necessary to see that all material qualities are dukkha, emptiness and impermanence in order to escape from attachment to material form and return to dwelling in equality without discrimination. Material form. To the senses, perceptions, thoughts and perceptions are the same: 

In discriminative perception, the five aggregates become ordinary things and have separate entities. If one transcends that discriminative perception, the five aggregates will manifest in their own and they no longer have the effect of binding and causing suffering. Then we escape the framework of narrow and misleading knowledge, and achieve liberation. Let's re-read the text:  Aggregates that are not, which are born of the mind; When the mind is no longer present, the aggregates are no longer effective.  The mind here is only for discriminative perception. This void is called the first door of liberation, ie not the door of liberation.

Not liberating the subject  is the foundation upon which the great Bat Nha literature was founded. Prajna means wisdom, the knowledge of non-discriminatory equality that the French press speaks of. Bat Nha Sutra is a daily recitation experience in the monastery. This business also speak about the  No  of the five aggregates. The Bodhisattva of the Self-Consciousness, when contemplating insight into the Prajnaparasana, finds out that the Five Aggregates are not, and thus escape from all tribulations. " That is the first sentence of the Sutra  
. 
4) The everyday world in which we live is a world created by our perceptions. We  see the  sky, land, mountains, rivers, houses, marketplaces, creatures, plants. We  hear a  variety of sounds, like thunder, rain, birdsong, cry. We smell  the smell, we  taste  them,  touch  the things, we build the thoughts. There are five types of perception: form (color), sound (bar), flavor (flavor), touch (taste), and dharma (thought and memory). Our senses provide us with the facts of perception, and sometimes we mislead ourselves with that information, as when we see the strings we think are serpents, we see you as enemies. Science helps us see some of the mistakes of perception. Meditation helps us remove the basic mistakes of perception and perception. The method given in this passage is the formless form, ie the  formless liberation subject . The Buddhist scriptures of the Holy Dharma thrust by the Dharma of the Dharma and translation of Buddhist scriptures of the Prayer of the Prayer use the word useless  to translate the Sanskrit animitta. 80 Magazines Agama business by Baht Na Cau Da La translate, use nouns  formless , and nouns formless later became more popular.

Who has succeeded in allowing consistent  not  they can succeed easily in the shop allows  formless. The Bible French press and magazine Agama stressed that to see  not  then see the  formless . This is important.  Non- Prime is closely related to our perception that all things have their own position, their own form and their own nature, while the universe of mutual dependence arises, This is because the other has, this is in that and there is no object or self separate. 
For example, the table is not a separate entity; The presence of the table depends on the presence of wood, of saws, of planes, of carpenters and of thousands of other phenomena, Saws, planes, nails, carpenters and so on. Out, the table is not present and we do not find the form of the table. Without a distinct nature, the form is just artificial, unrealistic. Let's take an example: water. In chemical terms, water is H2O. We temporarily give H2O is the nature of water, as we call Is not  the nature of things. Water is homogeneous with snow, with dew, with clouds, with ice; Water is present in the air, in plants, in organisms. Forms of water, H2O, thin, solid, light, heavy, large, small, thin, thick and the shape of containers that the water approves in square, round, gourd, long etc. The  generals  of water. Being trapped in one of these forms does not reveal the water's self, ie H2O.

In the  Anurādhasutta (Samyutta-Nikaya),  A Nāgāna has accompanied the Buddha to find the unique nature of the Buddha. The Buddha asked A Nancha to see if one could find the Buddha in the five aggregates, A Nay Da said. He asked if the Buddha could be found beyond the five aggregates, A Daughters also replied. Can not find the Buddha because the Buddha is formless. Recognizing Buddha form, whether general or general, is wrong. The Vajrayana Vajrayana of the Mahayana also takes the subject. Buddha asked the Bodhi that can recognize Buddha through the form, not say. The Buddha said: "Anything that has a hero is a lie. If you find that the generals are not general, then see the Tathagata. "

Chance is the object of perception and is the content of perception. If stranded on the generals can not see the reality, so the formless patron is the consolation helps the practitioner to escape the illusion of the object of perception. Let us read the text: " Again, staying in the mind that observes the object of form, the practitioner see the shape is all gone and he escaped the illusion of visual perception of identity. The other objects are bar, incense, taste, contact and dharma are all vanished and the practitioner to escape the illusory nature of perception of bar, incense, taste, contact and dharma. This observation is called formless, second door of liberation. "

Invisible is also the ideal: the formless is in the face of the object of cognition, and it is useless in the face of the subject of cognition. When the cognitive object reveals its formless nature, the cognitive subject is utopian. Perception is the third aggregation of the five aggregates, namely perception. Perception, once no longer trapped in the objectivity of the object, is called utopian. Imagination does not mean inanimate, but is still a vision, a kind of knowledge. Anonymous thought is not guided by form and binding is called  pure knowledge. With this knowledge, there is no more divisional distinction, so misleading as we and ourselves are broken down to the root. The concept of me and mine is gone, the roots of greed, anger and delusion are also dug. We re-read the text: Entering the door of this liberation then the knowledge will be pure, and because the knowledge is pure, the master eliminates all the defilements, greed, and delusion. Going to the delusion has been eradicated, leaving the view of us and our own, that is, to stop all wrong. These viewpoints have no chance and grounds to arise again.

The nimitta (mean) means the image, the figure, the object of awareness. Sanskrit and laksana also mean general, which is also the object of awareness. The Buddhist sciences of Buddhism study the general state of things from which to enter into the body of all things. That way is called "from the general condition of all things into the nature of all things." Dinnaga's neo-liberalism (Chen na) distinguishes two types of generals: self-heal and general. Self-self (svalaksana) of reality itself, and self (samànya) are the framework that awareness brings to self. In that sense, the formless form of the French doctrine is the absence of the general.

Tong T'ai has three consolations: no, false and middle. The second, false pretenses, intended to reveal the virtual nature, not real and fake of the French. This custom also lies in the tradition of formless consecration.

The success of the formless success that also helps the practitioner see the immortality of the immortality of all things.

5) The third liberation door is free  .  The term apranihita means not placing an object ahead of you. First of all, it means that the object of cognition is not an object independent of cognition, outside of consciousness. Perception encompasses cognitive and cognitive objects. Seeing is always seen something, listening to always hear something. There can be no sight and pure hearing the subject has no object. No object is not seen, not listened. Disarming is a transcendent vision that is dualistic to subject and object. Subsequent discernment distinguishes the composition (cognitive subject - darsana-bhàga) from the general (mmittabhàga), and emphasizes that these two intertwine that arise, which is the other. We read this verse in the Dharma Press:  Escaping the sight of Me then no longer assume that the things we see, hear, feel and know are things that are beyond our comprehension. Why? Because the end is due to the cause and condition that arises. These qualities are the knowledge (cognitive subject) and the cognitive (cognitive). Causality  means the cause and condition. The term hetu is often referred to as the root cause and conditions are coordinated conditions for mature adults. Human is also a charm. There is also a  predominance , ie the conditions for Arabic,  establishments charming grace , that is the object of cognition, and  equal grace countless cockroaches , ie the serial unbroken line of causality. Perception requires all four conditions to arise, Change and disappear; Perception is also transformed and born as karmic causes it.

Let's continue reading:  The perception and the causes that cause the arising of perception change impermanent, because of impermanence so we do not grasp. The Aggregate is not like any other phenomena, what more needs to be done? "Aggregate has  not ", we have to remember that not here is no separate entity, not grasp, not zero. Not  here is not the foundation of having, nor is it the foundation of, but the foundation of having and not. It is transcendent and yes, it captures all things, so we can not make it richer or poorer. That is the meaning of the four words "no increase any reduction" in the Sutra Pit. Disarmed  also means that nothing needs to be created, Nothing needs to be done, including enlightenment, enlightenment, enlightenment or enlightenment. It is wrong to seek a realization beyond self-heart. Towards a future in which your sense of comprehension is fuller than a mistake. Enlightened self is full in everyone; To find the enlightenment outside the heart as well as grain salt to find salty substances. In the poem "Butterflies fly garden gold" there is a saying about this. "The construction of a thousand years, but works, my dear, has been completed thousand years." Disarmed later will be the foundation for the unknown. Heart Sutra says: "There is no gain because there is no such." Enlightened self is full in everyone; To find the enlightenment outside the heart as well as grain salt to find salty substances. In the poem "Butterflies fly garden gold" there is a saying about this. "The construction of a thousand years, but works, my dear, has been completed thousand years." Disarmed later will be the foundation for the unknown. Heart Sutra says: "There is no gain because there is no such." Enlightened self is full in everyone; To find the enlightenment outside the heart as well as grain salt to find salty substances. In the poem "Butterflies fly garden gold" there is a saying about this. "The construction of a thousand years, but works, my dear, has been completed thousand years." Disarmed later will be the foundation for the unknown. Heart Sutra says: "There is no gain because there is no such."

Seeing that the dharmas are not present apart from the perception, the perception that is not present apart from the dharmas, is the attainment of the truly undifferentiated view, in which the dharmas manifest their nirvana of them. Nirvana means death; The word death means the absence of our thoughts and that of us and ourselves, of birth and death, and of one, one and many. Seeing such dhamma is really the only way to see the dhamma. Let's read the text:  This observation is called inertia, the third liberation. Entering the door of liberation and then see the truth of the Dharma thoroughly, no longer trapped in any other method and experience the nirvana nature of the dharma.

The Javanese Sutra has used the word "not owned" to translate the word aphara, instead of using the word noun. Later, someone used the word voluntarily. The Buddhist dictionary of Nyanetiloka (Buddhist Manual, the manual of Buddhist Terms and Doctrines) used the word desireless. British scholar Edward Conze in his research works used the term wishlessness.

6) The closing of the sutra calling the three doors of liberation is the practice of repentance, and reiterates that the goal of these three consecration is to reach pure awareness.

V. 
Buddhism is the first path to liberation through wisdom, not by faith and by moral prohibitions. The Buddhist manifestations of impermanence, selflessness, no-formality, non-action, etc. are to guide the meditator to come to the realization of reality rather than the premise to come to the conclusion of rotation. The reason, as saying: life is impermanent  so we should not  engage, things are not  so we have to get rid of  ect. . Many collectors of the sutras and many of the Abhidharma writers often forget that the basic principle of Buddhism is  liberation by wisdom,  so there is a tendency to describe Buddhism first as a moral, Thus, it would have been possible to mislead some later Buddhists. Disability is understood as desirelessness for the same reason. Disarmament must be understood on the epistemological level, as well as not and formless.

We know the third paragraph of the text talks about  zero , the fourth paragraph about the  formless  and the fifth paragraph discusses the  non-action. Let  's return to the second paragraph of the text; This section talks about  not  as self of the law and of awareness. In this passage, the notion of the three doors of liberation is also mentioned. The essay is as follows:  Self is not on the level of zero, not in the framework of delusions, no generals, no generals kill and escape knowledge . "Do not lie on the plane of the compounded (no property)," which is  not  "not within the framework of the delusions (delusions wealth)," which is  formless ; "No generals, There are no generals to kill and overcome all knowledge (void birth, death, separation of knowledge) is not  . This text contained the concept of the three doors of liberation, so the Buddha said "it is the French press." The next three passages are just to clear the three consolations.

The Dharmakaya belongs to the primordial Acts of original Buddhism, but in the Sutras it contains seeds of thoughtful, perceptual, and enlightened thoughts. This is one of the most basic Buddhist texts. Reading the sutras with the eyes of Mahayana Buddhism, the practitioner will see the profound thoughts contained in the Sutra and can understand the sutras that the collector or translator has lacked a bit of dexterity in expressing. In the French press there is such a sentence. It is the sentence: "Restore things, isolate the idea, ie the unconscious, unconscious, unconscious."  
If we translate each word we will have:  Again, leave the ants are not (still) see, Hear, not, feel A preliminary scholar will be able to panic in front of such a sutra. Why leave an ants that no longer see, hear, Feel Does the ant's fall turn into ignorance? Therefore, based on the context and order of thought, we translated the phrase as follows: "The fate of the seeing of us no longer assumes that the things we see, hear, feel and To know that things are beyond cognizance "

Please enclose the Hán translation of Thi Hộ to the high intelligence considered.

FOR.  Words

French press : The grammar here means the teachings of the Buddha. The word "seal" means the means to prove the authenticity and legitimacy of Buddhism.

 Shiva : Sràvasti, a small kingdom of Kapilavastu about five hundred miles to the northeast. Now the Rapetmapet is south of the Rapti River. In the past, the Buddha and the congregation preferred to stay here, as there is a Jetavana garden.

Mendicant . Translated from the word bhiksu, the Buddhist monk in the world, every day go begging to feed themselves and to have the opportunity to meet and teach the lay people. The sound is a bhikkhu or a scepter. The French Law uses the word "secret".

Blessed One  of the ten titles is often used to call the Buddha. The Blessed One (Bhagavana) means the noble one in life.

No : Sanskrit is sùnyatà, meaning empty. Not here means that there is no separate self, not perceptible in the categories of perception and thought, not of nihilic meaning, not without meaning.

Grasping : translating upàdàna, the word sán Vietnamese is the first or the first, which means being stuck in, trapped, not let go.

The equality : the word of equality, which does not divide the reality into separate and discrete fragments, the insights in which the concepts of one and the other, the arising and passing away, one and more. . Was torn down. This seeing is a kind of enlightened wisdom, called samathàjnàna.

Three doors to liberation: liberation of the subject , Sanskrit called trivimoksha-dvara, ie No (sùnyatà), animo (animitta) and free (apranihita).

Contemplation in the real world:  translated from four words "as observed". To be true here means to go directly to reality rather than to outside reality which observes reality as an object of objectivity. This is the difference between Buddhism and science in the past.

Aggregates:  Sometimes called warm, translated from the Sanskrit word skandha, meaning grouped and sheltered. The five aggregates merge into life and also have the effect of preventing the seeing of reality. The Five Aggregates are material (rupa), feeling (vedanà), perception (consciousness, sanjnà), consciousness (samskara), and consciousness (vijnàna).

The  sight (wrong): the translation from the Sanskrit drsti, from the Han dynasty is an ant, often used in the wrong view, ie wrong perception. There are many groups such as dualism, quad-ide, five-opinion, etc.

predestined  : Human (hetu) is the main cause, such as grain, charming (pratyayIa) are the fuel for the human condition, such as soil, water and light makes the wheat grow in rice.

Radical translation  of the word salvation, means radical, completely.

Presence: The  word nirvana, which means escaping the categories of non-zero, birth-death, one-to-many, one-to-many, before-after, regular-episode, etc. In fact, because of the suppression of transcendence both yes and no.

Sharpness, incense, taste, contact and dharma : These are the six types of objects of perception, called the continent, for the six types of senses called the six sense objects. France is the object of the mind, giving rise to consciousness.END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.5/4/2017.