(1) _Its Comprehensiveness._ Mahâyânism does not confine itself to the teachings of one Buddha alone; {63} but wherever and whenever truth is found, even under the disguise of most absurd superstitions, it makes no hesitation to winnow the grain from the husk and assimilate it in its own system. Innumerable good laws taught by Buddhas[26] of all ages and localities are all taken up in the coherent body of Mahâyânism. (2) _Universal love for All Sentient Beings._ Hînayânism confines itself to the salvation of individuals only; it does not extend its bliss universally, as each person must achieve his own deliverance. Mahâyânism, on the other hand, aims at general salvation; it endeavors to save us not only individually, but universally. All the motives, efforts, and actions of the Bodhisattvas pivot on the furtherance of universal welfare. (3) _Its Greatness in Intellectual Comprehension._ Mahâyânism maintains the theory of non-âtman not only in regard to sentient beings but in regard to things in general. While it denies the hypothesis of a metaphysical agent directing our mental operations, it also rejects the view that insists on the noumenal or thingish reality of existences as they appear to our senses. (4) _Its Marvelous Spiritual Energy._ The Bodhisattvas never become tired of working for universal salvation, {64} nor do they despair because of the long time required to accomplish this momentous object. To try to attain enlightenment in the shortest possible period and to be self-sufficient without paying any attention to the welfare of the masses, is not the teaching of Mahâyânism. (5) _Its Greatness in the Exercise of the Upâya._ The term _upâya_ literally means expediency. The great fatherly sympathetic heart of the Bodhisattva has inexhaustible resources at his command in order that he might lead the masses to final enlightenment, each according to his disposition and environment. Mahâyânism does not ask its followers to escape the metempsychosis of birth and death for the sake of entering into the lethargic tranquillity of Nirvâna; for metempsychosis in itself is no evil, and Nirvâna in its coma is not productive of any good. And as long as there are souls groaning in pain, the Bodhisattva cannot rest in Nirvâna; there is no rest for his unselfish heart, so full of love and sympathy, until he leads all his fellow-beings to the eternal bliss of Buddhahood. To reach this end he employs innumerable means (_upâya_) suggested by his disinterested lovingkindness. (6) _Its Higher Spiritual Attainment._ In Hînayânism the highest bliss attainable does not go beyond Arhatship which is ascetic saintliness. But the followers of Mahâyânism attain even to Buddhahood with all its spiritual powers. (7) _Its Greater Activity._ When the Bodhisattva {65} reaches the stage of Buddhahood, he is able to manifest himself everywhere in the ten quarters of the universe[27] and to minister to the spiritual needs of all sentient beings.