Treatise on the Elucidation of the Sublime Teaching (顯揚聖教論)

Xianyang Shengjiao Lun, Volume 6

Composed by Bodhisattva Asanga

Tripitaka Master Xuanzang's Imperial Translation

Chapter 2: The Meaning of Purity, Part Two

Having thus extensively explained the conventional truth, what then is the ultimate truth? The verse says:

The Treatise states: There are five dharmas: first, characteristics; second, names; third, conceptual discrimination; fourth, suchness; fifth, right knowledge.

Characteristics, to put it simply, refer to the basis upon which all verbal expressions rely.

Names refer to the verbal labels applied to these characteristics.

Conceptual discrimination refers to all mental activities and mental factors contained within the three realms.

Suchness refers to that which is revealed by the selflessness of dharmas, traversed by the wisdom of the saints, and which is not the basis for any verbal expression.

Right knowledge is, in brief, of two kinds: first, that which is solely supramundane; second, that which is both mundane and supramundane.

The right knowledge that is solely supramundane refers to that by which śrāvakas, pratyekabuddhas, and bodhisattvas realize suchness.

Furthermore, when bodhisattvas diligently study the five fields of knowledge with worldly and supramundane wisdom, because the wisdom that fully pervades suchness frequently arises in them, they swiftly attain purity from the obstructions to omniscience.

The right knowledge that is both mundane and supramundane refers to that by which śrāvakas and pratyekabuddhas, having initially realized suchness, and through the power of this initial, one-directional supramundane right knowledge, subsequently attain a right knowledge that is both mundane and supramundane. Through this, they develop a mind of weariness and fear toward the sufferings posited in the truths within the three realms, as well as an appreciation for the tranquility found within the three realms. Moreover, because this right knowledge frequently arises in them, they swiftly attain purity from the afflictive obstructions.

The Three Natures refer to three inherent characteristics: first, the characteristic of conceptual fabrication; second, the characteristic of dependent arising; and third, the characteristic of perfect reality.

The characteristic of conceptual fabrication refers to the provisional designation of inherent characteristics based on names and concepts, which is done to align with conventional worldly speech.

The characteristic of dependent arising refers to the inherent characteristic of phenomena that arise from causes and conditions.

The characteristic of perfect reality refers to the true nature of all phenomena, which is the domain and object of the wisdom of the enlightened ones. It is realized to attain utmost purity, to liberate oneself from the bondage of all appearances and afflictions, and to bring forth all virtuous qualities.

Furthermore, there are four types of truth to be understood: First, worldly truth. Second, truth based on reasoning. Third, truth realized through the wisdom purified of afflictive hindrances. Fourth, truth realized through the wisdom purified of cognitive hindrances.

The worldly truth is what all ordinary people in the world, through habitual practice, come to understand and perceive about various matters. It is a conventional reality established by common agreement. For example, regarding earth, they say it is simply earth, not fire or anything else. Similarly, regarding water, fire, wind; forms, sounds, smells, tastes, and tangible objects; food, drink, clothing, vehicles; various ornaments and objects; incense, garlands, ointments, decorations; singing, dancing, music; friends, men, women; manners and conduct; fields, houses, wealth, possessions; as well as suffering and happiness—they call suffering "suffering," not happiness, and happiness "happiness," not suffering. In short, they say, "This is this, not that," and likewise, "That is that, not something else." Whatever matters are firmly accepted and acted upon by worldly beings, whatever has been traditionally established through language and shared distinctions between self and others, all of which is regarded as real by the world—not something derived from distorted thinking or speculative examination—this is called the worldly truth.

Truth based on reasoning refers to that which is established by valid reasoning and possesses rational meaning. It is the object of knowledge discerned through excellent analysis by those who are wise, intelligent, inquiring, reflective, skilled in contemplation, eloquent, ordinary beings, and diligent observers. They rely on the three valid means of knowledge—direct perception, inference, and authoritative teaching—to thoroughly examine and determine what is to be known. Because it is established through the reasoning of proof, it is called truth based on reasoning.

The reality known by the wisdom purified of afflictive hindrances refers to the realm perceived by the uncontaminated skillful means wisdom, uncontaminated correct wisdom, and uncontaminated subsequent worldly wisdom of all śrāvakas and pratyekabuddhas. This is called the reality known by the wisdom purified of afflictive hindrances. By relying on this, one attains purification of wisdom regarding afflictive hindrances and subsequently abides in a state free from obstructions. Therefore, it is called the reality known by the wisdom purified of afflictive hindrances.

Question: What exactly is this reality? Answer: It refers to the four noble truths expressed through the terms suffering, origin, cessation, and path. By discerning these four noble truths, one enters the stage of direct realization. Within this stage, true wisdom arises.

The obstacle of knowledge is what hinders wisdom in the realm of understanding. When true reality becomes the domain of wisdom purified from this obstacle, it is called the reality perceived by wisdom purified from the obstacle of knowledge.

What does this mean? For bodhisattvas and the Buddha, the World-Honored One, who have entered or fully realized the selflessness of phenomena, it is the realm of wisdom—undifferentiated and equal—that operates based on the conventional designation of all phenomena’s nature beyond words. This is the supreme suchness, the ultimate nature of knowledge.

This nature cannot be overturned or surpassed by any analysis of the true teachings. It is called the reality perceived by wisdom purified from the obstacle of knowledge.

The four kinds of analytical reflection are: first, reflection on names; second, reflection on things; third, reflection on the conceptual designation of essence; and fourth, reflection on the conceptual designation of attributes.

Reflection on names means that a bodhisattva sees only the name in a name. Reflection on things means that a bodhisattva sees only the thing in a thing. Reflection on the conceptual designation of essence means that a bodhisattva sees only the conceptually designated essence in the conceptually designated essence. Reflection on the conceptual designation of attributes means that a bodhisattva sees only the conceptually designated attributes in the conceptually designated attributes.

These bodhisattvas, in relation to names and things, may contemplate them as separate or as combined. By contemplating names and things together, they come to realize the conceptual designation of essence and the conceptual designation of attributes.

The Four Kinds of True Knowledge are:

1. True Knowledge Arising from Investigation 2. True Knowledge Arising from Investigation of the Matter 3. True Knowledge Arising from Investigation of Conceptual Constructs 4. True Knowledge Arising from Investigation of Conceptual Distinctions

The wisdom of true knowledge derived from contemplating names arises when a bodhisattva, having realized that names are merely names, truly understands names. This means understanding that a name is established for a particular meaning, so that beings in the world can form perceptions, views, and speech about it. If names like "form" and so on were not established for the objects of perception, no one in the world would be able to conceive of these things. Without such conceptions, there would be no tendency to cling to or exaggerate them. Without clinging, there would be no speech. To understand this truly is called the first wisdom of true knowledge derived from contemplating names.

The second type of wisdom derived from contemplating phenomena is when a bodhisattva, having contemplated phenomena and recognized them as mere phenomena, truly understands the nature of perceived objects such as form—beyond all words and inexpressible.

The third type of genuine wisdom, arising from the contemplation of the constructed nature of self-essence and operating in the profound realm of meaning, is as follows:

When bodhisattvas contemplate the phenomena they perceive—such as form—they recognize that the so-called "self-essence" attributed to these phenomena is merely a conceptual construction. Through this contemplation, they genuinely understand that this self-essence is only a constructed designation, not an inherent reality of the phenomena themselves. Yet, it appears as if the phenomena possess such an essence.

Furthermore, they realize that the apparent essence of these phenomena is like an illusion, a mirage, an echo, a reflection, a shadow, the moon in water, a flickering flame, a dream, or a magical display—seemingly possessing substance, yet ultimately empty of true existence.

The wisdom of true reality, derived from contemplating conceptual distinctions, arises because bodhisattvas, through contemplating conceptual distinctions, realize that they are merely conceptual constructs. Thus, in the conceptual distinctions applied to perceived objects such as form, they skillfully penetrate the meaning of non-duality. This means that those objects are neither existent nor non-existent: they are not existent because their nature cannot be truly established through verbal description; they are not non-existent because their nature is established beyond verbal description. Similarly, they are not with form, as they are in the ultimate truth; nor are they without form, as form is conceptually established in conventional truth. Just as with existence and non-existence, form and formlessness, so too with all conceptual distinctions such as visible and invisible—all should be understood through this principle. If one can truly comprehend the non-dual meaning of conceptual distinctions in this way, this is called the fourth wisdom of true reality, derived from contemplating conceptual distinctions.

Thus, the object to be entered, the cause for entering, and the state of having entered have been clarified. Next, the verse says:

It is stated: Those three kinds of inherent nature—establishment, distinction, function, hidden meaning, skillful means, and their specific classifications—should be understood as each having many aspects. As for the many aspects of establishment, they will be explained in detail in the chapter on the establishment of non-inherent nature.

Regarding the nature of distinctions:

Question: How many kinds of conceptually constructed nature are there?

Answer: It should be understood that the conceptually constructed nature is as numerous as the artificially established distinctions within the nature of dependent arising. Therefore, the conceptually constructed nature is without limit.

Furthermore, within the nature of dependent arising, there are two kinds of conceptual construction: those based on predominant perceptions and those based on habitual tendencies and latent impressions.

Question: How many kinds of dependent arising nature are there?

Answer: It should be understood that they are as numerous as the various characteristics, such as the characteristics of form, mind, mental factors, and non-associated formations, and so on.

Furthermore, to put it briefly, there are two kinds of dependent arising nature: those arising from conceptual construction and those not arising from conceptual construction.

Question: How many kinds of perfected reality nature are there?

Answer: The perfected reality nature is of one taste in all places; therefore, no distinctions can be established for it.

**Regarding the Three Natures, it is asked: What functions does the nature of conceptual construction perform?**

Answer: It performs five functions: 1. It gives rise to the nature of dependent arising. 2. It is the basis for all verbal expressions and discourse. 3. It gives rise to attachment to a self. 4. It gives rise to attachment to phenomena. 5. It accumulates and sustains the habitual tendencies and latent impressions of these two attachments.

**It is asked: What functions does the nature of dependent arising perform?**

Answer: It performs five functions: 1. It gives rise to all forms of defilement. 2. It serves as the basis for both the nature of conceptual construction and the nature of perfected reality. 3. It serves as the basis for attachment to a self. 4. It serves as the basis for attachment to phenomena. 5. It serves as the basis for the habitual tendencies and latent impressions of these two attachments.

**It is asked: What functions does the nature of perfected reality perform?**

Answer: It performs five functions, which are: It serves as the object and condition for counteracting and preventing the arising of the five functions associated with the other two natures.

The term "esoteric teachings" refers to the interpretation of all non-definitive scriptures according to the meaning of the three natures. This is because all the hidden teachings of the Buddhas and all the hidden teachings of the bodhisattvas found in countless sutras can only be understood by following the three natures.

Question: As the sutras speak of the three gates of liberation, how are they established? Answer: They are established through the three natures: - The gate of emptiness is established through the nature of imagined existence. - The gate of wishlessness is established through the nature of dependent arising. - The gate of signlessness is established through the nature of perfect reality.

Question: As the sutras speak of the patience of the unborn Dharma, how is it established? Answer: It is established through the three natures: - The patience of originally unborn is spoken of through the nature of imagined existence. - The patience of naturally unborn is spoken of through the nature of dependent arising. - The patience of the unborn nature of afflictions and suffering is spoken of through the nature of perfect reality. These three kinds of patience are to be understood as belonging to the stage of non-retrogression.

Thus, by such distinctions, all other esoteric teachings should be interpreted according to the three natures.

Skillful means is the understanding that these three essential natures provide the path for all śrāvakas, pratyekabuddhas, and the supreme, perfect enlightenment.

"Contained" refers to how the five categories—the three kinds of essential nature, along with characteristics, names, conceptual distinctions, and so on—are contained within each other.

Question: Among these five categories, how many categories does the first essential nature contain? Answer: None.

Question: How many categories does the second essential nature contain? Answer: Four.

Question: How many categories does the third essential nature contain? Answer: One.

Regarding the distinct aspects: The nature of conceptual clinging should be fully understood. The nature of dependent arising should be understood and abandoned. The nature of perfect reality should be understood and realized.

Having thus penetrated both conventional truth and ultimate truth, the verse continues:

The Treatise states: To hear the Twelve Divisions of the Teaching means to hear the sacred teachings, which are: the Discourses, the Verses, the Prophecies, the Stanzas, the Self-spoken Teachings, the Causes, the Parables, the Past Stories, the Past Lives, the Extensive Teachings, the Unprecedented Teachings, and the Discussions.

The Discourses refer to those teachings in which the Buddha, the Blessed One, at various times and places, according to the different dispositions and practices of the beings to be trained, taught either the aggregates, the elements, or the sense bases; or taught dependent arising; or taught the aggregates of food, the truths; or taught the teachings pertaining to disciples, solitary realizers, or the Tathagata; or taught the foundations of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the factors of enlightenment, and the path factors; or taught such topics as impurity, mindfulness of breathing, the trainings, and the factors of stream-entry.

When the Tathagata finished speaking these words, the compilers rejoiced and respectfully received them. To ensure the holy teachings would endure for a long time, they compiled them in proper order and arranged them accordingly, using excellent names, phrases, and words. Because these teachings can connect and lead to all benefits, lead to all pure practices, and contain various wholesome meanings, they are called the Sutras.

A responsive verse is when, in the sutras, either in the middle or at the end, the meaning is restated in verse form, as well as when the sutras contain teachings that are not fully explicit—this is called a responsive verse.

A prediction is when a sutra foretells where a disciple will be reborn after their death, or when a sutra clearly explains the profound meaning of a teaching. This is called a prediction.

Verses refer to passages in the scriptures that are not in prose form, but are composed in lines—whether two, three, four, five, or six lines—and are meant to be recited.

Self-spoken teachings refer to those discourses in the sutras where no inquirer's name is listed. They are proclaimed spontaneously, for the sake of ensuring the long-lasting preservation of the true Dharma and for the enduring stability of the sacred teachings. These are called self-spoken.

"Origin" refers to the teachings in the sutras that begin by listing the names of those who requested them, and then proceed with the explanation. It also includes all the Vinaya teachings that contain the origins of the rules, such as the Pratimoksha Sutra, which explains the precepts of individual liberation. This is what is meant by "origin."

A parable is when a scripture uses a story or analogy to illustrate its meaning, making the original intent clear and understandable. This is called a parable.

The "Accounts of Past Lives" is the narration of events from previous lifetimes that correspond to the present. This is called the "Accounts of Past Lives."

The Jataka stories are those scriptures that recount how the Tathagata, in his past lives, experienced various forms of existence while practicing the Bodhisattva path. These are known as the Jataka tales.

The "Expansive Teachings" refer to those scriptures that expound the paths of the bodhisattvas, which lead to the attainment of unsurpassed enlightenment, enabling them to realize the unobstructed wisdom of the ten powers and so forth. These are called the Expansive Teachings.

The "Unprecedented Dharmas" refer to those scriptures that expound the common and uncommon virtues of the Buddhas and their disciples—including bhikkhus, bhikkhunīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās, upāsakas, and upāsikās—as well as other supremely excellent, extraordinary, astonishing, and profound dharmas. These are called the Unprecedented Dharmas.

Discourse refers to all treatises and commentaries that study, analyze, and explain the meanings within the sutras. This is called discourse.

Within these twelve divisions of the teachings, there are the Sutra, Vinaya, and Abhidharma collections. The categories described here—Discourses, Verses, Prophecies, Poetic Verses, Spontaneous Utterances, Parables, Past Lives, Birth Stories, Extensive Teachings, and Marvelous Events—constitute the Sutra collection. The category of Origins described here constitutes the Vinaya collection. The category of Discussions described here constitutes the Abhidharma collection.

The Three Supreme Refuges are the Buddha, the Dharma, and the Sangha—the three objects of refuge. The Three Trainings are the higher training in ethical discipline, the higher training in meditation, and the higher training in wisdom. The Three Kinds of Enlightenment are the enlightenment of a disciple, the enlightenment of a solitary realizer, and the supreme, perfect enlightenment.

For the sake of purifying sentient beings, and to enable them to attain purity, the following three methods are taught in sequence: the support, the means, and the fruit. The support refers to hearing and taking refuge. The means refers to the three trainings. The fruit refers to the three enlightenments. Furthermore, how should these—beginning with hearing—be distinguished? It is said in verse:

The Treatise states: The sixfold analysis is as follows: first, the basis; second, what it encompasses; third, the means of purification; fourth, the practice; fifth, the guiding principle; and sixth, the meaning.

The foundations of learning are the five fields of knowledge: 1. The field of inner wisdom (spiritual teachings) 2. The field of logic and reasoning 3. The field of language and expression 4. The field of medicine and healing 5. The field of arts and crafts

There are two ways it can be included: it may be included in the collection for disciples, or in the collection for bodhisattvas.

The purity of teaching is explained through ten aspects of purity. There are five aspects of pure teaching: first, it is spoken by a wise teacher; second, it is expressed in clear language; third, it fully conveys the meaning as it is known; fourth, it provides accessible methods for practice; fifth, it leads to liberation from all suffering. There are five aspects of pure listening: first, listening without seeking faults; second, listening with the intention of attaining Nirvana; third, listening with deep and careful attention; fourth, listening while clearly discerning the meaning through words, phrases, and expressions; fifth, listening with the intention of practicing rightly.

For the practitioner, it refers to the ten practices of the Dharma.

Regarding the principles of meaning, there are six types: the principle of ultimate truth, and so on, up to the principle of intention. Among these, the first three principles should be understood through the latter three principles. That is, the principle of ultimate truth is explained through the principle of avoiding extremes, the principle of realization is explained through the principle of the inconceivable, and the principle of teaching is explained through the principle of intention. Here, ultimate truth itself is a principle, hence it is called the principle of ultimate truth. Similarly, intention itself is a principle, hence it is called the principle of intention. In each case, the absence of distortion is the essence of a principle.

Regarding the true meaning and principles, there are six types to be aware of. They are: worldly truth, up to the truth known by the wisdom purified of the obstruction to knowledge, as well as conventional truth and ultimate truth. Among these, the first four types of truth should be understood as explained previously. Conventional truth refers to the Four Noble Truths. Suffering is established as suffering because it is truly suffering, and so on up to the path, which is established as the path because it is truly the path. Question: For what reason is it called "conventional"? Answer: Because it is established through three types of conventional designations: first, through worldly convention; second, through logical convention; and third, through realization convention. Worldly convention refers to designations such as fields, houses, pots, bowls, armies, forests, numbers, and so on, as well as designations like "self" and "sentient beings." Logical convention refers to designations such as aggregates, elements, and sense bases. Realization convention refers to designations such as the fruit of stream-entry and so on, as well as the dharmas that serve as their basis. Furthermore, there are four types of establishment: the first three mentioned above, and also the establishment of ultimate truth through the convention of the supreme meaning. The nature of ultimate truth cannot be established conventionally because it is inwardly realized through personal experience. However, in order to guide and give rise to that wisdom, it is provisionally established through convention. Ultimate truth refers to the true suchness, the real nature of all phenomena.

Those who realize the truth can be broadly divided into four types: 1. Those who realize it through the karmic retribution of all sentient beings, 2. Those who realize it through the Śrāvaka vehicle, 3. Those who realize it through the Pratyekabuddha vehicle, 4. Those who realize it through the Mahayana vehicle.

All beings experience the results of their own actions. This means that all beings create pure and impure karma, and according to their own actions, they wander among the five realms of existence, experiencing various consequences and undergoing diverse effects.

**The Attainments of the Hearer's Vehicle**

A practitioner of the Hearer's Vehicle attains the following five accomplishments upon initially taking refuge in the Three Jewels and, subsequently, through cultivating the adornment of listening [to the teachings].

1. **The Attainment of Grounds:** This refers to attaining three grounds: * The Ground of Seeing * The Ground of Cultivation * The Ground of Finality

2. **The Attainment of Wisdoms:** This refers to attaining nine wisdoms: * Wisdom of the Dharma * Wisdom of Categories * Wisdom of Suffering * Wisdom of the Origin [of Suffering] * Wisdom of Cessation * Wisdom of the Path * Subsequent Worldly Wisdom * Wisdom of Exhaustion * Wisdom of Non-arising

3. **The Attainment of Purities:** This refers to the Four Assurances of Purity.

4. **The Attainment of Fruits:** This refers to the Four Fruits of the Path (the stages of Stream-enterer, Once-returner, Non-returner, and Arhat).

5. **The Attainment of Qualities:** This refers to qualities such as the immeasurable liberations, the spheres of mastery, the total pervading spheres, the state of non-contention, the wisdom of aspiration, unhindered understanding, and spiritual powers.

Furthermore, the foundation for these attainments in the Hearer's Vehicle is as follows: First, one cultivates the worldly path to become free from desire. Next, one cultivates the wholesome roots conducive to liberation. Finally, one cultivates the wholesome roots conducive to decisive discernment.

Those who attain the Solitary Realizer vehicle can be broadly categorized into three types: First, those who have already attained the wholesome roots conducive to decisive insight; Second, those who have already attained the genuine realization of the unconditioned; Third, those who attain it gradually.

Among these, those who attain through the first two means are called “non-solitary superior realizers”; Those who attain through the last means are called “rhinoceros-horn-like realizers.”

The Accomplishments of the Great Vehicle are: the accomplishment of great compassion, the accomplishment of the awakened mind, the accomplishment of the perfections, the accomplishment of skillful means, the accomplishment of the stages, the accomplishment of arriving at suchness within the five immeasurables, the accomplishment of inconceivable power, and the accomplishment of the unique qualities of a Buddha.

All of these should be understood as explained previously.

The teachings of principles and meanings can be summarized into three categories: first, those contained in the collections; second, those contained in the mātṛkā; and third, those contained in both.

What is contained in the collections refers to the collections of the Śrāvaka Vehicle and the Mahāyāna collections.

What is contained in the mātṛkā refers to the seventeen basic topics and the four types of summaries.

What is contained in both refers to the ten types, as explained earlier in the ten meanings of the principles.

This serves to encompass all that is contained in the collections and the mātṛkā, and is therefore called the general summary of the mātṛkā.

Furthermore, there are twelve types of teachings:

1. **Specific Teaching**: Teachings that expound on individual phenomena such as forms, eyes, and all other dharmas. 2. **Conceptual Distinction Teaching**: Teachings that expound on categories such as aggregates, elements, sense bases, dependent arising, what is correct and incorrect, faculties, truths, foundations of mindfulness, what is material and immaterial, visible and invisible, obstructive and non-obstructive, and so on. These are the countless conceptual distinctions taught by the Blessed Buddha. 3. **Self-School Investigation Teaching**: Teachings such as sutras, verses, and prophecies, as explained in the section on interpreting the scriptures. 4. **Other-School Investigation Teaching**: Teachings that refute others’ views and establish one’s own through the seven methods of reasoning. The seven methods include the nature of debate, the place of debate, and others, which will be explained later. 5. **Non-Definitive Teaching**: Teachings in sutras, verses, and prophecies where the Blessed One briefly indicates the meaning without elaborating, requiring further explanation. 6. **Definitive Teaching**: The opposite of the above, as should be understood. 7. **Conventional Truth Teaching**: All teachings expressed through language and concepts, as well as the conceptual distinctions arising from names, ideas, and speech, are considered conventional truth. 8. **Ultimate Truth Teaching**: Teachings on the Four Noble Truths and the true nature of reality, such as suchness, the ultimate, and the nature of dharmas. 9. **Esoteric Teaching**: Mostly teachings found in the scriptures of the Hearers. 10. **Explicit Teaching**: Mostly teachings found in the Mahayana scriptures. 11. **Teachings on What Can Be Spoken Of**: Such as the four summary teachings: “All conditioned things are impermanent,” up to “Nirvana is peace,” and others like these. 12. **Teachings on What Cannot Be Spoken Of**: For example, when asked, “Is the world eternal or not eternal?” the Tathagata remains silent and does not answer, only saying, “This matter cannot be spoken of.” Similarly, when asked, “After the Tathagata’s passing, does he exist, not exist, both, or neither?” the Tathagata remains silent and does not answer, only saying, “This matter cannot be spoken of.” There are four reasons why such matters are said to be unanswerable: - **Lack of Inherent Nature**: For example, when asked, “Is the self different from the aggregates or not? Is it permanent or impermanent?” and so on. - **Lack of Benefit**: As stated in the *Sheng She Bo Ye Sutra*: “There are countless dharmas I have realized but do not teach. Why? Because they bring no benefit.” - **Profundity**: For example, when asked, “Do I exist or not?” this cannot be answered. Why? If the Tathagata says the self exists, some may cling to the idea of a self within the aggregates or separate from them. If the Tathagata says the self does not exist, some may deny even the conventional notion of self. Similarly, questions about the Tathagata’s existence after passing are not answered due to their profundity. - **The Nature of Reality**: The true nature of dharmas cannot be spoken of as identical to or different from those dharmas, because such distinctions cannot be applied to reality.

Additionally, there are four reasons why the Tathagata declares certain matters unanswerable: - Because these matters are discussed by non-Buddhists. - Because they are unreasonable. - Because they bring no benefit. - Because they only provoke disputes and entanglement.

There are two reasons why such matters bring no benefit: - They distract from contemplating cause and effect. - They distract from contemplating defilement and purification.

The principle of avoiding extremes can be summarized into six points:

1. Avoid the extreme of adding what is not truly there. 2. Avoid the extreme of denying what is truly there. 3. Avoid the extreme of clinging to permanence. 4. Avoid the extreme of clinging to annihilation. 5. Avoid the extreme of indulging in sensual pleasures. 6. Avoid the extreme of indulging in self-mortification.

The principle of the inconceivable has six aspects, which are essentially six types of inconceivable phenomena: 1. The self is inconceivable. 2. Sentient beings are inconceivable. 3. The world is inconceivable. 4. The karmic retribution of all sentient beings is inconceivable. 5. Those who attain meditative absorption and the states of meditative absorption are inconceivable. 6. All Buddhas and the realms of the Buddhas are inconceivable.

Regarding the inclinations of principles, there are roughly sixteen types of inclinations:

1. The inclination to reveal and clarify. 2. The inclination to renounce desire. 3. The inclination to guide and advise. 4. The inclination to encourage and inspire. 5. The inclination to praise and rejoice. 6. The inclination to lead others in. 7. The inclination to dispel doubts. 8. The inclination to bring to maturity. 9. The inclination to bring peace and stability. 10. The inclination to bring liberation. 11. The inclination based on special meanings. 12. The inclination to generate faultless joy in practitioners. 13. The inclination to make listeners respect the Dharma teacher. 14. The inclination to spread the Dharma eye. 15. The inclination to increase goodness. 16. The inclination to destroy all attachments to appearances.

"Meaning" refers to both the provisional and the ultimate meaning.

There are three aspects to taking refuge: first, attainment; second, establishment; and third, distinction.

Attainment means that only the Buddha, the Dharma, and the Sangha are the true objects of refuge, not other gods or beings. Why? For two reasons: first, because they are powerless; second, because they are not truly seen.

Why are they incapable of providing refuge? Because the heavenly deities cannot truly benefit sentient beings. This is due to various reasons: Some lack the power; Some act only when offered worship; Some are unwilling to endure hardship; Some lack compassion; Some are hindered by obstacles.

Thus, none of these can be a true refuge: They are powerless; They show partiality; They avoid their own suffering and lack freedom; They have no pity; Their virtues are meager.

Why are they not visibly present? It means the various heavenly deities are not directly witnessed. The world has never seen a master who is not visibly present yet can serve as a refuge. Apart from relying on faith to accept what is presented, all other visible refuges are not truly seen.

Question: Since they are seen in dreams, should they be considered a refuge?

Answer: What is seen in dreams is shaped by desire and thought, and may be real or unreal. Moreover, why are they not visibly present in waking life? Even if some truth is glimpsed in dreams, this too is produced by desire and thought. Also, when various conditions arise, they may cause a dreaming person to see a little, but this is mostly illusory.

Furthermore, for five reasons, the heavenly deities and others are not a true refuge. What are these five? First, due to their nature. Second, due to their essence. Third, due to their actions. Fourth, due to the natural order. Fifth, due to cause and effect.

**Regarding the "Form" or "Appearance" (as a reason for taking refuge):**

Why should one **not** take refuge in worldly gods? Because the gods of other realms are not visible to the world, there is no dialogue with them. Their majestic and awe-inspiring appearance can cause fear. They are subject to habitual indulgence and possess attachments. They abandon the benefit of others, lacking compassion. They cannot fully understand what should and should not be done, failing to grasp the true meaning. Therefore, they are not a reliable refuge.

Why, then, is the Buddha a reliable refuge due to his "Form"? Because the Buddha is visible in the world, and there is dialogue with him. His countenance is peaceful and serene, causing no fear. He is far removed from indulgence and free from attachment. He does not abandon the welfare of others, possessing great compassion. He skillfully understands what should and should not be done and fully comprehends the true meaning.

Furthermore, the Buddha is a reliable refuge due to **five distinguishing marks**: 1. For the benefit of sentient beings, he attained Supreme Enlightenment. 2. He stands before the great assembly and opens the eye of the true Dharma. 3. He benefits friend and foe alike with impartiality. 4. Regarding worldly households, he neither clings to nor rejects them; his senses are tranquil, free from craving. 5. He skillfully dispels all the doubts and entanglements of sentient beings.

Regarding the aspect of essence, it means that the Tathāgata has forever severed all defilements; having mastered himself, he also guides others. Therefore, he is worthy of refuge. The heavenly gods and others, being full of defilements, cannot even master themselves, much less guide others. Thus, they are not a true refuge.