The Mahāyāna Vijñapti Sutra (Volume V)

Therefore, the Dharma of the Śrāvaka Arhats is not the ultimate Dharma; it can only be practiced for a period of time. We Bodhisattvas who study the Mahayana Dharma, although inevitably must cultivate and realize the Śrāvaka Dharma, do not take the path to Nirvana. After achieving our own realization, we must still benefit others. This is the Bodhisattva's aspiration. The Bodhisattva's mind is vast; not only do they seek to liberate themselves, but they also vow to liberate all sentient beings suffering in the cycle of rebirth just like themselves, enabling them all to attain ultimate liberation. This is the conduct of a great-hearted Bodhisattva, hence Bodhisattvas are also called great-hearted beings.

"Having severed the suffering of the cycle of birth and death in existence" — the Arhats have already cut off the suffering of birth and death that flows through the three realms. "Existence" includes the existence of the desire realm, the form realm, and the formless realm. That is, the desire realm has its own dharmas, the form realm has its own dharmas, and the formless realm has its own dharmas. This "existence" in the three realms is all suffering. Not only are the three lower realms suffering, but our human realm is also suffering. What about heavenly beings? They too have suffering. Is there suffering within "pleasure"? Within pleasure there is also suffering, and this so-called "pleasure" itself is a kind of suffering; after pleasure comes suffering again. The Buddha taught three kinds of suffering: the suffering of suffering, the suffering of change, and the suffering of conditioned existence. Although heavenly beings do not have the suffering of suffering, they still have the suffering of change and the suffering of conditioned existence, because their kind of pleasure is not permanent, it cannot be held onto, and will eventually vanish. This suffering is called "the suffering of conditioned existence." When the pleasant feeling disappears, it is called "the suffering of change." Especially at the approach of death, heavenly beings manifest five signs of decay: 1. Their bodies become foul-smelling, 2. Their floral crowns wither, 3. Their clothes become dusty, 4. Sweat appears under their arms. Their bodies become foul-smelling and offensive; no other heavenly being is willing to approach them, all avoid and distance themselves from him. He can no longer sit comfortably on his heavenly throne, the floral crown on his head withers, clothes that were originally clean and never gathered dust now become dusty, and foul-smelling sweat appears under both armpits. When these signs appear, it indicates that the heavenly being's life is about to end; he is about to go and suffer. This is called the "manifestation of the five signs of decay" for heavenly beings. The suffering of existence within these three realms — the Arhats have completely severed it all. In the future, they will no longer experience the suffering of birth and death, nor will they be reborn in the three realms.

"With correct wisdom-power, they skillfully know the inclinations of sentient beings' minds." The Arhats cultivate the Four Noble Truths of suffering, its origin, cessation, and the path, attain liberating wisdom, and possess all-knowing wisdom. With this wisdom, they can accurately observe the mental activities of sentient beings and see exactly where they are inclined. Seeing the dharmas that sentient beings crave and delight in, they can know into which of the six realms a sentient being will be reborn after death. They can also know whether sentient beings can attain liberation and enter Parinirvana. The minds of most sentient beings are attached to the worldly dharmas of the three realms; in the future, they cannot escape the bondage of worldly dharmas. They will all be bound by the six sense objects, inclined towards the six realms, inclined towards the worldly five aggregates, inclined towards the six sense objects of form, sound, smell, taste, touch, and mental objects, unable to escape the cycle of birth and death.