Note 120 — Chapter VII · NOTES.

It should be noted here that the idea of universal salvation was lacking altogether in the followers of Hînayânism. But what distinguished it so markedly from Mahâyânism is that the former did not extend the idea wide enough, but confined it to Buddhahood only. Buddha attained omniscience in order that he might deliver the world, but we, ordinary mortals, are too ignorant and too helpless to aspire for Buddhahood; let us be contented with paying homage to Buddha and faithfully observing his precepts as laid down by him for our spiritual edification. Our knowledge and energy are too limited to cope with such a gigantic task as to achieve a universal salvation of mankind; let a Buddha or Bodhisattva attempt it while we may rest with a profound confidence in him and in his work. Thoughts somewhat like these must have been going about in the minds of the Hînayânists, when their Mahâyâna brethren were making bold to strive after Buddhahood themselves. The difference between the two schools of Buddhism, when most concisely expressed, is this: While one has a most submissive confidence in the Buddha, the other endeavors to follow his example by placing himself in his position. The following quotation (“the Story of Sumedha,” a Jâtaka tale, from Warren’s Buddhism, p. 14) in which Sumedha, one of the Buddha’s former incarnations, expresses his resolve to be a Buddha, may just as well be considered as that of a Mahâyânist himself, while the Hînayânists would not dare to make this wish their own: