Perhaps it might prove of interest to quote the following outline of Mahayana doctrine[29] prepared by Mr S. Kuroda, which was approved by several influential Buddhist communions in Japan, “and published with authority at Tokyo in 1893”:— “All things that are produced by causes and conditions are inevitably destined to extinction. There is nothing that has any reality; when conditions come things begin to appear, when conditions cease these things likewise cease to exist. Like the foam of the water, like the lightning flash,[30] and like the floating, swiftly vanishing clouds, they are only of momentary duration. As all things have no constant nature of their own, so there is no actuality in pure and impure, rough and fine, large and small, far and near, knowable and unknowable, etc. On this account it is sometimes said that all things are nothing. The apparent phenomena around us are, however, produced by mental operations within us, and thus distinctions are established....” “All things are included under subject and object. The subject is an entity in which mental operations are awakened whenever there are objects, while the object consists of all things, visible and invisible, knowable and unknowable, etc. The subject is not something that occupies some space in the body alone, nor does the object exist outside of the subject....”[31] “The various phenomena which appear as subjects and objects are divided into two kinds:—the perceptible and knowable, the imperceptible and unknowable.... Now, what are the imperceptible and unknowable phenomena?” “Through the influence of habitual delusions, boundless worlds, innumerable varieties of things spring up in the mind. This boundless universe and these subtle ideas are not perceptible and knowable;[32] only Bodhisattvas[33] believe, understand, and become perfectly convinced of these through the contemplation of Vidyamatara[34] (all things are nothing but phenomena in mind); hence they are called imperceptible and unknowable. What are the perceptible and knowable phenomena?” “Not knowing that these imperceptible and unknowable phenomena are the productions of their own minds, men from their habitual delusions invest them with an existence outside of mind, as perceptible mental phenomena, as things visible, audible, etc. These phenomena are called perceptible and knowable.” “Though there are thus two kinds, perceptible and imperceptible phenomena, they occur upon the same things, and are inseparably bound together even in the smallest particle. Their difference in appearance is caused only by differences, both in mental phenomena and in the depth of conviction. Those who know only the perceptible things, without knowing the imperceptible, are called the unenlightened by Buddha....”