A few passages from the Buddhist writings of Nepal and Ceylon will best show that the horror nihili was not felt by the metaphysicians of former ages in the same degree as it is felt by ourselves. The famous hymn which resounds in heaven when the luminous rays of the smile of Buddha penetrate through the clouds, is 'All is transitory, all is misery, all is void, all is without substance.' Again, it is said in the Pra_gn_â-pâramitâ,[88] that Buddha began to think that he ought to conduct all creatures to perfect Nirvâ_n_a. But he reflected that there are really no creatures which ought to be conducted, nor creatures that conduct; and, nevertheless, he did conduct all creatures to perfect Nirvâ_n_a. Then, continues the text, why is it said that there are neither creatures which arrive at complete Nirvâ_n_a, nor creatures which conduct there? Because it is illusion which makes creatures what they are. It is as if a clever juggler, or his pupil, made an immense number of people to appear on the high road, and after having made them to appear, made them to disappear again. Would there be anybody who had killed, or murdered, or annihilated, or caused them to vanish? No. And it is the same with Buddha. He conducts an immense, innumerable, infinite number of creatures to complete Nirvâ_n_a, and yet there are neither creatures which are conducted, nor creatures that conduct. If a Bodhisattva, on hearing this explanation of the Law, is not frightened, then it may be said that he has put on the great armour.[89] [Footnote 88: Burnouf, 'Introduction,' p. 462.] [Footnote 89: Ibid. p. 478.] Soon after, we read: 'The name of Buddha is nothing but a word. The name of Bodhisattva is nothing but a word. The name of Perfect Wisdom (Pra_gn_â-pâramitâ) is nothing but a word. The name is indefinite, as if one says "I," for "I" is something indefinite, because it has no limits.'