Taking advantage of Ānanda's adverse encounter with the Mātaṅga girl, the Buddha by questioning Ānanda regarding the causes and conditions for the reason at the time of his leaving home elicited the main focal point of the Sūtra. The motivation of the ＂arousal of the Bodhi-mind＂ for the causes and conditions for leaving home is the key proposition in regards to the entry into the Dharma. If it is from ＂the thirty-two marks of the most superior sublimely absolute outstanding characteristics＂, then it is a misappropriation of the mind. That is utilising ＂a delusive mind (the mind of arising and perishing) as a cause for entering the path of learning Buddhism, which means, ＂If the causal ground is not proper, then one would yield a distorted result.＂ Therefore, the Buddha taught, ＂All sentient beings from the beginningless time are in a continuous cycle of life and death＂ means, ＂they do not know the constant abode of the True Mind＂ and hence misused ＂a delusive mind,＂ consequently there is saṃsāra. If there is a difference between the Truth and delusions, then this belongs to the classification of ＂Elementary Doctrine.＂ Subsequent to this, from ＂the Seven Places of the dialectic deconstructions＂ to argue against the case that ＂the delusive consciousness＂ is not ＂the mind.＂ Moreover, the starting point for learning Buddhism should be seeking to adopt this ＂(true) mind,＂ if this ＂(true) mind (the mind of not-arising-nor-perishing) is external to ＂the delusive mind,＂ is sought separately, then it is apprehensive whether there is any place where it can be sought at all. ＂The ten manifestations of insightful views＂ means ＂a true mind＂ is manifested from within ＂a delusive mind＂. This is ＂directly pointing to a True Mind according to the capability of the faculties.＂ This ＂there is Truth in delusion＂ is the teaching of ＂the Final Doctrine.＂ Consequently, ＂a coherent combination of the four topics is the nature of the constant abode＂ is to clarify that the five skandhas, the six entrances, the twelve āyatanas, and the eighteen dhatus are the nature of Tathagata-garbha. There is nature within the phenomena in ＂the thoughts of Tathagata-garbha＂ is the teaching of ＂the Final Doctrine.＂ In addition to this, ＂The Perfect manifestation of the seven Great Elements is the nature of universality＂ as the contemplation of ＂Non-obstruction among phenomena＂ is the teaching of ＂The Sudden Doctrine.＂ Finally, within ＂the six sense-bases＂, the subtle selection of the Dharma gate of Avalokiteśvara, is the ＂Perfect Penetration of the Ear Sense-organ＂ and the method of sequential cultivation.