Aspects of Mahayana Buddhism and its Relation to Hinayana c6.s2.1

c6.s2.1

That all is transitory and all is egoless sometimes expressed by the words *sarvam śūnyam* (all is essenceless) formed the subject of keen controversies among the various sects. The differences of opinion centred round the extent to which the transitory nature of the world should be carried. The Hīnayānists remained satisfied with a simple definition of Śūnya, declaring that as the world is void of individuality or anything belonging to an individuality, it is called śūnya (*yasmā ca suññam attena va attaniyena va tasmā suñño loko ti vuccati ti*). In other words, they say that as there is nothing permanent or personal in this world, the world is devoid of any substantiality. The Mahāyānists, especially the Mādhyamikas, however, would not stop there. They would carry the conception of Śūnya to its farthest limits, arriving at the Śūnyatā of not only the apparent existences but also of the so-called Tathāgata,⁴ Nirvāṇa, or Ākāśa.