Buddhist Philosophy in India and Ceylon c22.s4.1

c22.s4.1

It is now possible to understand the claims of pre-eminence over the Hīnayāna insisted upon for the Mahāyāna by both Asaṅga and Vasubandhu. In the *Mahāyānasamparigrahaśāstra* Asaṅga enumerates seven points in which his school surpasses the Śrāvakas.¹ The Mahāyāna is comprehensive; whatever has been taught by Buddhas, not by Śākyamuni in one life alone is accepted; nay more, as we have seen, whatever is well said is to be deemed the word of a Buddha. Secondly, the Mahāyāna aims at general salvation, not at individual release, thus excelling in love for all created-things. Thirdly, the Mahāyāna is intellectually wider in range than the Hīnayāna; the latter denies the reality of the self, the former goes so far as to deny all phenomenal reality whatever. Fourthly, the Mahāyāna inculcates spiritual energy; to seek swift release for oneself is not its aim as it is that of the Śrāvaka. Fifthly, the Mahāyāna is skilled in the manifold means (*upāya*)² to lead men to salvation; it is unwearied in their varied application. Moreover, it leads to a far higher ideal; the adept aims to become, not a mere saint, but a Buddha in his complete perfection. Lastly, when an adept becomes a Buddha, he has the infinite power of manifesting himself throughout the universe in a body of bliss.