By Confucius

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In the same way, arguments about what is real are an image by which one has the ability to clean the face of wisdom. They are not simple, but you should understand and know what is being established. [176] If what our arguments show and what is to be understood by them have indeed been established, and you understood the nature of what has been established, you would not apply your reasons of “contact” and so forth because they are futile. ” So why do you ensnare the world in a web of your faulty reasoning?

176] If what our arguments show and what is to be understood by them have indeed been established, and you understood the nature of what has been established, you would not apply your reasons of “contact” and so forth because they are futile. ” So why do you ensnare the world in a web of your faulty reasoning? [178] Understand well the above refutation (vv. 168-70)! When we reply (vv. 173-77) to your position concerning “contact”and so forth (vv. 171-72), we were not trying to offend. Any additional positions of yours are to be explained by the same (seven-fold) method given above(in v.

The Buddha denied there are material forms to those who were very attached to material forms, but the meaning of such teachings is only provisional (and not final). [95] The Buddha said provisional things, and it is only admissible to interpret it that way. In addition, the authority of this passage clearly shows that scriptures of like kind are also provisional in meaning. [96] The buddhas have taught that the refutation of an inner knower is easily accomplished once there are no objects of cognition.

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