"When it is said, 'My substance, in its nature, is not substance,' it is asserted that there is no substance but that which is 'not substance' (wu-t'i). For this reason it is said that substance in itself is not such. If you hold that there is some substance existing beside wu-t'i, you are wrong; this mode of arguing is not that of the Sutras. If you assert that the 'absence of body' (wu-t'i) is what constitutes substance, this also is incorrect; because the Sutras do not say so. In what Sutra has Buddha, the World's Honoured one, taught such a doctrine? It is not to be found in any Sutra, for it is not 'correct teaching' (king-shwo, the 'teaching of the classics'); such arguments cannot succeed, because they are not the doctrine of the great

holy Sutras; they ought not, therefore, to be believed. It is, then, not only my own words that I bring as evidence.

"The last sentence says, 'Therefore it is stated to be empty and not permanent.' Refer, for example, to the Sutra, Tiau-fuh-san-mih-t'i-king, 'Narrative of Buddha pacifying and subduing Samidhi,' which says, that Buddha addressed Samidhi with the words, 'The eye of man is empty and not permanent. There is no eye that does not move, that does not perish, that does not change. And why? It is its nature so to do. The ear, nose, tongue, body, and mind have all the same changeable and destructible nature.'

"Buddha, the World's Honoured one, speaking in this Sutra of emptiness and of non-permanence, on this account expressed the opinion here stated. Thus we know that all acts are empty and non-permanent. Being not permanent, they are without 'body' (t'i). Consequently all acts are, in their nature and of themselves, without bodily form. It is in this way that the meaning of the words wu-t'i, 'without body,' is established.

"If, in this manner, an opinion be tested by the Sutras, it will be well established. If it will not bear this test, it must fall to the ground. In my view, what is in the Sutras must be completely satisfactory. Therefore it is that the opinion, that '(my) nature (sing) is in itself without body,' has been now employed to bring to its completion the Shastra of one Shloka.'

"All kinds of action (or existence), such as body, nature, 'act' (doctrine), thing, matter, existence' (yeu), are different in name, but the same in meaning. Whichever of these we speak of, the only difference between them is in the word yeu, 'to be.'

"This word yeu is, in the original language, subhava. It