Aspects of Mahayana Buddhism and its Relation to Hinayana c6.s10.1

c6.s10.1

In spite of the conciliatory attitude of the *Saddharma-Puṇḍarīka* trying to show that the *Nirvāṇagāmins* do ultimately become *sarvajñas* and that Hinayāna was only an *upāya-kauśalya*, it is evident that this, as also other Mahāyāna treatises, assume an air of superiority and seek to establish that Mahāyānism is far superior to Hinayānism. There are seven features, the *Sūtrālaṅkāra* says, for which Mahāyāna should be considered great. First, its bases (*ālambana*) are great, for its *sūtras* are varied and innumerable. Secondly, its achievements (*pratipatti*) are great as it achieves two objects, viz., good for self and good for others. Thirdly, the knowledge imparted by it is deep for it penetrates into the non-substantiality (*nairātmyabhāva*) of both the individuality and the things of the world (*pudgala* and *dharma*). Fourthly, it involves great austerities because it requires strenuous application of energy for incalculable *kalpas*. Fifthly, it is great in its provision of expedients, for, its followers need not leave the worldly life provided they remain unattached to the world. Sixthly, its fruitions (*samudāgama*) are great, for it secures *bala* (power), *vaiśāradya* (self-confidence born of the highest knowledge) and eighteen *āveṇikadharmas*.¹ Seventhly, and lastly, its greatness lies in the performance of the duties of Buddha, namely the showing of the attainment of *sambodhi* and *mahāparinirvāṇa*.²