rvana is an ambition like any other and the quest for salvation can be best followed by devoting oneself entirely to others. But though my object here is to render intelligible the Mahayanist point of view including its objections to Hinayanism, I must defend the latter from the accusation of selfishness. The vigorous and authoritative character of Gotama led him to regard all mankind as patients requiring treatment and to emphasize the truth that they could cure themselves if they would try. But the Buddhism of the Pali Canon does not ignore the duties of loving and instructing others; it merely insists on man's power to save himself if properly instructed and bids him do it at once: "sell all that thou hast and follow me." And the Mahayana, if less self-centred, has also less self-reliance, and self-discipline. It is more human and charitable, but also more easygoing: it teaches the believer to lean on external supports which if well chosen may be a help, but if trusted without discrimination become para
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