A History of Indian Literature v2.c19.s6.t2.22

v2.c19.s6.t2.22

Now, although the Mahāvastu belongs to the Hīnayāna and contains much which could just as well, or actually does, appear in the Pāli texts of the Theravādins, it also contains much which savours of the Mahāyāna. The reason for many such traits is probably that the conception of Buddha prevalent among the Mahāsāṅghikas and the Lokottaravādins does actually represent a transition to the Mahāyāna. In other cases, however, we are most likely right in assuming that interpolation took place.¹ Thus we find in the first volume (I, 63-193) a large section on the ten Bhūmis or steps, which a Bodhisattva must pass through, and a description of the virtues which he must possess in each of the ten steps.¹ Inserted into this section is a Buddhānusmṛti (I, 163 ff.), *i.e.*, a hymn to Buddha, which differs in no wise from the Stotras to Viṣṇu or Śiva in the Purāṇas. It is also in the spirit of the Mahāyāna when (II, 362 ff.) it is said that the purity of the Buddha is so great that the worship of the Exalted One is sufficient for the attainment of Nirvāṇa, and that one already acquires endless merit by merely walking round a stūpa and worshipping it by means of floral offerings, and so on. It reminds us of countless passages in Mahāyāna texts, when we read (III, 137 ff.) that, from the Buddha's smile, there radiate beams which illuminate the entire Buddha regions (Buddhakṣetra). The mention of a great number of Buddhas, and the saying that the Bodhisattvas are not begotten by father and mother, but originate immediately through their qualities,² also remind us of the Mahāyāna.