substance, must be one substance or many. Your mind must pervade your entire body or not. If your mind be a single substance, when you touch one limb all the limbs should feel the pressure. If it were felt everywhere, the sensation would not be referred to any particular spot. If the sensation belongs to one part, you who are the subject of it cannot form a single substance. But neither can you be many substances, for then you would be many men. If the substance of your mind pervade your entire body, a sensation of pressure would be felt in every part. If it pervaded the body partially, a portion of it would be susceptible to touch, while the remaining parts were not so. Since this is not the case, your supposition, that the mind is wherever thought is, falls to the ground."

Ananda:--"Formerly I heard Buddha discoursing with Manjusiri and others on the true nature of things which appear. You then said the mind is neither within nor without the body. It seems to me that without interior perception there can be no external knowledge. What is in the body must be perceived, if we are to know what is outside of the body; else the mind cannot be within the body at all. As it is, we only perceive what is outside, and not what is within. The mind, therefore, must be neither within nor without, but between the two."

Buddha, in his reply, argues that Ananda is wrong, and that the place of the mind is not between the inside and the outside, any more than it is within the body or without in the material things which are the objects of sensations.

So ends the first chapter of this book.

Remarks.--The eighteen limiting "boundaries" (kiai) of the sensations are--eyes, ears, nose, tongue, body, mind, colour, sound, smell, taste, "contact" (chu), law, seeing, hearing, smelling, tasting, feeling, and thinking.

These eighteen items are otherwise arranged as six roots, the sensorial organs, six kinds of dust, colour, taste, smell, &c., and six kinds of sensational knowledge.

The second group of six are also called the six thieves, as being the causes of delusion to all mankind who believe in matter. The first six are also called the six subjects that "love" (ai), and the six things that "feel" (ts'ing).

Footnotes

^293:1 "Tathagata," an appellation of Buddha, is, in Chinese, Ju-lai, "Calmly approaching.'