(13) If we take both the Hinayana and the Mahayana as spoken by one and the same person, we cannot understand why there are so many contradictory statements, as we see in the following:
(a) Historical Contradictions.—For instance, Hinayana sutras are held to be the first sermon of the Buddha by the author of Saddharma-pundarika, while Avatamsaka declares itself to be the first sermon. Nagarjuna holds that Prajnya sutras are the first.
(b) Contradictions as to the Person of the Master.—For instance, Agamas say the Buddha's body was marked with thirty-two peculiarities, while the Mahayana books enumerate ninety-seven peculiarities, or even innumerable marks.
(c) Doctrinal Contradictions.—For instance, the Hinayana sutras put forth the pessimistic, nihilistic view of life, while the Mahayana books, as a rule, express the optimistic, idealistic view.
(14) The Hinayana sutras say nothing of the Mahayana books, while the latter always compare their doctrine with that of the former, and speak of it in contempt. It is clear that the name 'Hinayana' was coined by the Mahayanists, as there is no sutra which calls itself 'Hinayana.' It is therefore evident that when the Hinayana books took the present shape there appeared no Mahayana sutras.
(15) The authors of the Mahayana sutras should have expected the opposition of the Hinayanists, because they say not seldom that there might be some who would not believe in and oppose Mahayanism as not being the Buddha's teaching, but that of the Evil One. They say also that one who would venture to say the Mahayana books are fictitious should fall into Hell. For example, the author of Mahaparinirvana-sutra says: "Wicked Bhiksus would say all Vaipulya Mahayana sutras are not spoken by the Buddha, but by the Evil One."
(16) There are evidences showing that the Mahayana doctrine was developed out of the Hinayana one.
(a) The Mahayanists' grand conception of Tathagata is the natural development of that of those progressive Hinayanists who belonged to the Mahasamghika School, which was formed some one hundred years after the Master. These Hinayanists maintained that the Buddha had infinite power, endless life, and limitlessly great body. The author of Mahaparinirvana-sutra also says that Buddha is immortal, his Dharma-kaya is infinite and eternal. The authors of Mahayana-mulagata-hrdayabhumi-dhyana-sutra and of Suvarnaprabha-sottamaraja-sutra enumerate the Three Bodies of Buddha, while the writer of Lankavatara-sutra describes the Four Bodies, and that of Avatamsaka-sutra the Ten Bodies of Tathagata.
(b) According to the Hinayana sutras, there are only four stages of saintship, but the Mahasamghika School increases the number and gives ten steps. Some Mahayana sutras also enumerate the ten stages of Bodhisattva, while others give forty-one or fifty two stages.
(c) The Himayana sutras name six past Buddhas and one future Buddha Maitreya, while the Mahayana sutras name thirty-five, fifty-three, or three thousand Buddhas.