/The/ terms “Mahâyâna” and “Hînayâna” may sound unfamiliar to most of our readers, perhaps even to those who have devoted some time to the study of Buddhism. They have hitherto been induced to believe that there is but one form of Buddhism, and that there exists no such distinction as Mahâyânism and Hînayânism. But, as a matter of fact, there are diverse schools in Buddhism just as in other religious systems. It is said that, within a few hundred years after the demise of Buddha, there were more than twenty different schools,[1] all claiming {2} to be the orthodox teaching of their master. These, however, seem to have vanished into insignificance one after another, when there arose a new school quite different in its general constitution from its predecessors, but far more important in its significance as a religious movement. This new school or rather system made itself so prominent in the meantime as to stand distinctly alone from all the other schools, which later became a class by itself. Essentially, it taught everything that was considered to be Buddhistic, but it was very comprehensive in its principle and method and scope. And, by reason of this, Buddhism was now split into two great systems, Mahâyânism and Hînayânism, the latter indiscriminately including all the minor schools which preceded Mahâyânism in their formal establishment. Broadly speaking, the difference between Mahâyânism and Hînayânism is this: Mahâyânism is more liberal and progressive, but in many respects too metaphysical and full of speculative thoughts that frequently reach a dazzling eminence: Hînayânism, on the other hand, is somewhat conservative and may be considered in many points to be a rationalistic ethical system simply. Mahâyâna literally means “great vehicle” and Hînayâna “small or inferior vehicle,” that is, of salvation. This distinction is recognised only by the followers of Mahâyânism, because it was by them that the unwelcome title of Hînayânism was given to their rival brethren,--thinking that they were more progressive {3} and had a more assimilating energy than the latter. The adherents of Hînayânism, as a matter of course, refused to sanction the Mahâyânist doctrine as the genuine teaching of Buddha, and insisted that there could not be any other Buddhism than their own, to them naturally the Mahâyâna system was a sort of heresy. Geographically, the progressive school of Buddhism found its supporters in Nepal, Tibet, China, Corea, and Japan, while the conservative school established itself in Ceylon,[2] Siam, and Burma. Hence the Mahâyâna and the Hînayâna are also known respectively Northern and Southern Buddhism.