Subhúti asked Buddha: World-honoured one! what is this you say, that Bodhisatwas cannot be said to appreciate reward? Subhúti, the reward which a Bodhisatwa enjoys ought to be connected with no covetous desire; this is what I mean by non-appreciation of reward. _Cap. XXIX.—The dignity appertaining to complete rest and composure (Nirváṅa)._ Subhúti, if there be a man who speaks of Tathágata as coming or going, as sitting or sleeping, this man understands not the secret of the system which I declare. For why? That which is Tathágata has no where whence to come, and no where whither he can go, and is therefore named “Tathágata.” _Cap. XXX.—The characteristic of the “One Harmonious Principle.”_ Subhúti, if a disciple, male or female, were to divide as many great chiliocosms as, there are into small particles of dust, do you think that the whole mass of these particles would be numerous or not? Subhúti replied: Very numerous, world-honoured one! but yet if all these particles were such in reality, Buddha would not then have spoken of them in words. What then, if Buddha speaks of all these particles, then they are not really what they are called, it is but a mere name, world-honoured one! Tathágata speaks of the great chiliocosm, but this is nothing real—the term great chiliocosm is but a mere name. What then? if this universe be really something substantial, then it is but the _characteristic_[17] of the “one great harmonious principle.”[18] But Tathágata declares that this also is something unreal—it is only an empty name. Subhúti, this characteristic of the one “harmonious principle,” is a thing which cannot be spoken of in words; it is only the vain philosophy of the world, which has grasped the idea of explaining this. _Cap. XXXI.—Thus there will be no more any acquired knowledge._ Subhúti, if a man say that Buddha declares that there is any such thing as a distinct knowledge of either of the four characteristics before named, do you think that this man properly explains the system I have now expounded? No, world-honoured one! such a man would not properly explain this system, because Buddha declares that the knowledge of these characteristics is a knowledge of that which is not really existing, and therefore it is impossible. Subhúti, the persons who aspire to the perfectly enlightened heart, ought to know accordingly that this is true with respect to all things, and thus prevent the exhibition of any characteristics on any point whatever. Subhúti, these very characteristics of which we speak are after all no characteristics, but a mere name. _Cap. XXXII.—Every appearance is in fact unreal and false._