This chapter also explains how the meditation of a Bodhisattva is different from that of Śrāvakas because Bodhisattvas practice "the quietude and vision that take as their object a great unified doctrine." This meditation refers to how bodhisattvas take as the object of their understanding all the doctrines of the sutras as "one accumulation, one whole, one gathering up, all in harmony with suchness, turning toward suchness, approaching suchness." The Buddha then explains the different ways that bodhisattvas know the doctrine and the meaning of the doctrine. He also explains the seven types of suchness that bodhisattvas reflect on: The first is the suchness of the transmigratory flow, for all conditioned states of being have neither beginning nor end. The second is the suchness of descriptive marks, for in all things both persons and things have no-self. The third is the suchness of conscious construction, for all conditioned states of being are nothing but conscious construction. The fourth is the suchness of what is given, that is, the truth about suffering that I have preached. The fifth is the suchness of false conduct, that is, the truth about the origin suffering that I have preached. The sixth is the suchness of purification, that is, the truth of the destruction suffering that I have preached. And the seventh is the suchness of correct practice, that is, the truth of the path that I have preached. The Buddha is then asked by Maitreya how one cultivates meditation by abandoning various mental images (or 'signs'). The Buddha explains that when one reflects on "true suchness", one abandons "imagines of doctrine and images of meaning," since true suchness has no image. He also states that if one has an uncultivated mind "one will not sustain a true understanding of suchness."