Editing Hinayana (section)

===Philosophical differences===
Mahayanists were primarily in philosophical dialectic with the [[Vaibhāṣika]] school of [[Sarvastivada|Sarvāstivāda]], which had by far the most "comprehensive edifice of doctrinal systematics" of the nikāya schools.<ref>""one does not find anywhere else a body of doctrine as organized or as complete as theirs". . . "Indeed, no other competing schools have ever come close to building up such a comprehensive edifice of doctrinal systematics as the Vaibhāśika." ''The Sautrantika theory of seeds (bija) revisited: With special reference to the ideological continuity between Vasubandhu's theory of seeds and its Srilata/Darstantika precedents'' by Park, Changhwan, PhD, University of California, Berkeley, 2007 pg 2</ref> With this in mind it is sometimes argued that the Theravada would not have been considered a "Hinayana" school by Mahayanists because, unlike the now-extinct [[Sarvastivada]] school, the primary object of Mahayana criticism, the Theravada school does not claim the existence of independent [[Dharma#Dharmas in Buddhist phenomenology|dharmas]]; in this it maintains the attitude of [[Pre-sectarian Buddhism|early Buddhism]]. Additionally, the concept of the bodhisattva as one who puts off enlightenment rather than reaching awakening as soon as possible, has no roots in Theravada textual or cultural contexts, current or historical. Aside from the Theravada schools being geographically distant from the Mahayana, the Hinayana distinction is used in reference to certain views and practices that had become found within the Mahayana tradition itself. Theravada, as well as Mahayana schools stress the urgency of one's own awakening in order to end suffering.{{sfn|Hoffman|Mahinda|1996|p=192}}{{sfn|King|1999|p=86}}{{sfn|Thera|Bodhi|1998|p=42}} Some contemporary Theravadin figures have thus indicated a sympathetic stance toward the Mahayana philosophy found in the ''[[Heart Sutra]]'' and the ''[[Mūlamadhyamakakārikā]]''.{{sfn|Lopez|2005|p=24}}<ref>{{cite web|last=Fronsdal|first=Gil|author-link=Gil Fronsdal|title=Emptiness in Theravada Buddhism|url=https://www.insightmeditationcenter.org/books-articles/articles/emptiness-in-theravada-buddhism/|publisher=Insight Meditation Center|access-date=August 21, 2019}}</ref>

The Mahayanists were bothered by the substantialist thought of the Sarvāstivādins and [[Sautrāntika|Sautrāntikins]], and in emphasizing the doctrine of [[śūnyatā]], [[David Kalupahana]] holds that they endeavored to preserve the early teaching.{{sfn|Kalupahana|2015|p=6}} The Theravadins too refuted the Sarvāstivādins and Sautrāntikins (and followers of other schools) on the grounds that their theories were in conflict with the non-substantialism of the canon. The Theravada arguments are preserved in the ''[[Kathavatthu]]''.{{sfn|Kalupahana|2015|p=24}}