The doctrine of turning over (_parivarta_) of one’s own merits to others is a great departure from that which seems to have been the teaching of “primitive Buddhism.” In fact, it is more than a departure, it {284} is even in opposition to the latter in some measure. Because while individualism is a predominant feature in the religious practice of the Çrâvakas and the Pratyekabuddhas, universalism or supra-individualism, if I am allowed to use these terms, is the principle advocated by the Bodhisattvas. The latter believe that all beings, being a manifestation of the Dharmakâya, are in their essence of one nature; that individual existences are real so far as subjective ignorance is concerned; and that virtues and merits issuing directly from the Dharmakâya which is intelligence and love, cannot fail to produce universal benefit and to effect final emancipation of all beings. Thus, the religion of the Bodhisattvas proposes to achieve what was thought impossible by the Çrâvakas and the Pratyekabuddhas, that is, the turning over of one’s own merits to the service of others. It is in this spirit that the Bodhisattvas conceive the seriousness of the significance of life; it is in this spirit that, pondering over the reason of their existence on earth, they come to the following view of life: “All ignorant beings are daily and nightly performing evil deeds in innumerable ways; and, on this account, their suffering beggars description. They do not recognise the Tathâgata, do not listen to his teachings, do not pay homage to the congregation of holy men. And this evil karma will surely bring them a heavy crop of misery. This reflection fills the heart of a Bodhisattva with gloomy feelings, which in turn {285} gives rise to the immovable resolution, that he himself will carry all the burdens for ignorant beings and help them to reach the final goal of Nirvana. Inestimably heavy as these burdens are, he will not swerve nor yield under their weight. He will not rest until all ignorant beings are freed from the entangling meshes of desire and sin, until they are uplifted above the darkening veil of ignorance and infatuation; and this his marvelous spiritual energy defies the narrow limitations of time and space, and will extend even to eternity when the whole system of worlds comes to a conclusion. Therefore, all the innumerable meritorious deeds practised by the Bodhisattvas are dedicated to the emancipation of ignorant beings.