 In the Proper Mode of Exposition, Vasubandhu defends the legitimacy of the Mahāyāna Sūtras against a “Śrāvaka” opponent, and defends their figurative, Yogācāra interpretation against a Mādhyamika opponent. Cabezon (1992) usefully summarizes Vasubandhu’s arguments here in three general categories: Arguments based on the structure of the canon; arguments based on doctrinal contents; and arguments based upon “intercanonical criteria for authenticity.” As we have seen in his Treasury and Twenty Verses arguments, Vasubandhu argues that naïvely to require that all scriptures be interpreted literally is to insist that the Buddha repeatedly contradicted himself. He cites many internal references to lost or unknown texts, and argues that this shows that no lineage or school can claim to have a complete canon. Unlike his Mādhyamika opponents, Vasubandhu believes that the Mahāyāna Sūtras must be read under a “special intention,” so as to prevent the danger of nihilism. As Cabezon writes, both the Śrāvaka and Madhyamaka position share an over-emphasis on literal readings. Vasubandhu’s emphasis on “correct exegesis” (a literal translation of Vyākhyāyukti) shows the Yogācāra to be the school of greatest hermeneutical subtlety and sophistication.