Indian Philosophy v1.c16.2

v1.c16.2

Page 592.—In the *Mahāyānasamparigrahaśāstra*, Asaṅga enumerates seven points in which the Mahāyāna may be regarded as superior to the Śrāvakayāna. “The Mahāyāna is comprehensive; whatever has been taught by Buddha, 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) 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.” See Suzuki: *Mahāyāna Buddhism*, ch. ii.