Aspects of Mahayana Buddhism and its Relation to Hinayana c6.s12.1

c6.s12.1

The *Sūtrālaṅkāra*³ answers the query why among the disciples of Buddha there are persons with high, medium, or low aspirations. This question reduces itself into a discussion of the subject of *gotrabheda*, difference in classes, and the examination of the statement found in the *Akṣarāśi-sūtra*⁴ that on account of the various ingredients (*dhātu*) constituting beings they have endless distinctions of *dhātus* (qualities). It divides them into three classes, *viz.*, *Niyata-gotras*, *Aniyata-gotras*, and *Agotras*. Under the first heading fall all those who by virtue of their previous merits or innate dispositions are destined to become either Śrāvakayānābhisamayagotra, Pratyekabuddhayānābhisamayagotra or Tathāgatayānābhisamayagotra. Under the second heading come all those who are still on the border-line and may become either Hīnayānists or Mahāyānists. Under the third heading fall all other beings, who are again grouped into two sub-classes namely, (*i*) those who will not be able to attain parinirvāṇa at all (atyantam), and (ii) those who for the time being (tatkāla) will not attain parinirvāṇa. Among the Niyatagotrasthas, it is the dhātus (qualities) which settle one's adhimukti (aspiration), while adhimukti determines the pratipatti (attainments) and it is according to one's bīja (seed) that the fruitions become hīna (low), madhya (medium), or viśiṣṭa (excellent). The Śrāvakas are inferior to the Bodhisattvas because the former possess neither powerful merits nor merits of all kinds (or degrees) as they lack the five balas (powers), and the six vaiśāradyas (self-confidence born of the highest knowledge, etc.).¹ Moreover, their merits are not everlasting, because they seek only anupādiśeṣa-nirvāṇa (i.e., Nirvāṇa without any corporal residue); neither are the merits productive of great results, as the Śrāvakas do not dedicate themselves wholly to the service of others (aparārthatvāt).