`magical performance'  (.rddhi), the second is `mind
　　   reading'  (aade`sanaa) ,  and  the  third.   'ranked
　　   instruction' (anu`saasana), apparently made possible
　　   by   the   preceding　　 'mind   reading'.(22)   This
　　   interpretation　　 is   confirmed   in   Vasubandhu's
　　   Buddhaanusm.rti-.tiikaa, saying  in part, "...  with
　　   the three kinds of marvels observing  the streams of
　　   consciousness  of the noble  `Saariputra, and so on,
　　   and of other fortunate sentient beings,  teaches the
　　   true nature of the `Sraavakayaana  exactly according
　　   to their expectations and their potentialities."(23)
　　   This only clarifies why Candrakiirti's commentary on
　　   the verse  interprets  it as a ranking, and  not why
　　   his commentary interprets the ranking as follows:

　　   (a)  The  Buddha  taught  to  worldly   beings   the
　　   personality aggregates, the realms, and sense bases,
　　   with their  various  enumerations, in a manner  that
　　   'all is genuine' in order to lead them onto the path
　　   by having  them  admire  his omniscience  about  all
　　   these elements.  (b) After these beings  had come to
　　   trust the Lord, it was safe to inform them about all
　　   those  divisions  of the  world  that  'all  is  not
　　   genuine',  i.e.  `all  is  spurious',  because  they
　　   momentarily  perish and change.  (c) Certain select
　　   disciples  could  be told  `all is both genuine  and
　　   not-genuine'. That is, that the same element which is
　　   genuine  to the ordinary  person  is not-genuine  or
　　   spurious  to the noble  person  who is the  Buddha's
　　   disciple.  He tells  them  this, so they  may become
　　   detached, i.e, not see  it in just  one way.  (d) To
　　   certain  advanced   disciples,  far  progressed   in
　　   viewing  reality  and  scarcely  obscured, he taught
　　   that 'all is neither genuine  nor not-genuine', just
　　   as in the case  of the  son  of a barren  woman, one
　　   asserts  that the son is neither  white nor black (=
　　   non-white).(24)

　　   However, he seems  to be following, in his  own way,
　　   the  four   'allegories'   or  'veiled   intentions'
　　   (abhisa.mdhi) which are listed  and then defined  in
　　   the  Mahaayaana-Suutraala.mkaara, XII,16-17.(25) The
　　   first one is avataara.na-abhi  (the veiled intention
　　   so  they  will  enter), explained  as teaching  that
　　   form, and  so forth, is existent, so as not to scare
　　   the  `sraavakas  from  entering  the  Teaching.  The
　　   second  one is lak.sa.na-abhi  (the veiled intention
　　   about the character, namely, of