Note 36 — Chapter II · HISTORICAL CHARACTERISATION OF MAHÂYÂNISM.

Mahâyânism perhaps can best be treated in two main divisions, as it has distinctly two principal features in its doctrinal development. I may call one the speculative phase of Mahâyânism and the other practical. The first part is essentially a sort of Buddhist metaphysics, where the mind is engaged solely in ratiocination and abstraction. Here the intellect plays a very prominent part, and some of the most abstruse problems of philosophy are freely discussed. Speculative followers of Buddhism have taken great interest in the discussion of them and have written many volumes on various subjects.[36] The second or practical phase of Mahâyânism deals with such religious beliefs that constitute the life and essence of the system. Mahâyânists might have reasoned wrongfully to explain their practical faith, but the faith itself is the outburst of the religious sentiment which is inherent in human nature. This practical part, therefore, is by far more important, and in fact it can be said that the speculative part is merely a preparatory step toward it. Inasmuch as Mahâyânism is a religion and not a philosophical system, it must be practical, that is, it must directly appeal to the inmost life of the human heart.