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Aggacitta: Teachings attributed to the Buddha himself Teachings that have been logically scrutinized and
or to others have to be assessed according to the Four realized by great Buddhist scholar-practitioners such as
Great References found in the abovementioned AN Nagarjuna, Dharmakirti, Chandrakirti, and Shantideva
4.180. There are several discourses in the Pāḷi canon can also be accepted as authentic.
which were given by the great disciples of the Buddha.
Some of them were ratified by the Buddha at the end of How does your tradition regard later texts, such as
the discourse itself. Others were not, but they tally with the Mahāyāna sūtras or the Abhidhamma? Can these
what the Buddha had said elsewhere. still be seen as true teachings, even if they were
written after the Buddha’s lifetime?

Min Wei: In the Mahāyāna tradition, a teaching does
not need to be literally spoken by the historical Buddha Aggacitta: If we take sutta as the reference for
to be considered the true Buddha’s word. Mahāyāna authenticity mentioned in AN 4.180 to mean “general
emphasizes the deeper principle that any teaching principle” instead of specific discourses, then there can
aligned with ultimate truth—such as emptiness, be room to consider the reliability of such later texts.
compassion, and the path to enlightenment—is Dharma Otherwise, whatever is not found in the Pāḷi Suttapiṭaka
and can be regarded as the Buddha’s teaching. The would be considered as not true teachings of the
Mahāyāna -sūtrālaṅkāra and Great Treatise on the Buddha.
Perfection of Wisdom affirm that teachings benefiting
sentient beings and conforming to reality, even if Min Wei: In the Mahāyāna tradition, later texts—such
not spoken directly by the Buddha, are still valid. as the Mahāyāna sūtras and the Abhidhamma—are
Teachings from disciples like Sariputta or Ananda, if regarded as authentic expressions of the Buddha’s
expressed with the Buddha’s approval or aligned with teachings, even though they were composed after his
core Dharma, are accepted. What matters is not literal lifetime. This perspective is based on the principle of
authorship, but whether the teaching embodies the skillful means, which holds that the Buddha taught
awakened wisdom and intention of the Buddha. according to the capacities of his audience. Thus,
certain profound teachings were revealed over time,
Tsepal: The Tibetan tradition acknowledges three types particularly to advanced bodhisattvas or through
of scriptures attributed to the Buddha. Examples of all deep meditative insight. Authenticity is not judged
three are found in the Heart Sūtra from the Tibetan solely by historical authorship but by whether a text
canon. embodies key Mahayana principles, such as emptiness,
great compassion, and the bodhisattva path. Texts like
• There are scriptures [words] allowed or spoken on
the Prajñāpāramitā and Lotus Sūtra are revered as
behalf of the Buddha, such as the narrative at the
timeless wisdom. While the Abhidhamma is central to
beginning of the sūtra that describes where and
Theravāda, Mahāyāna respects it for its analytical depth
when the teaching was delivered, the teacher, the
and philosophical clarity.
audience present, and so forth.
• Some scriptures are spoken by others through the Tsepal: In the Tibetan tradition, Mahāyāna sūtras,
which emphasize the bodhisattva path and the goal
power of the Buddha’s blessing or inspiration, for
of full enlightenment, are considered authentic
example, the question posed by Shariputra and the
teachings of the Buddha. According to Tibetan scholars,
answer comprehended and given by Avalokiteśvara.
the Buddha gave general teachings publicly, while
• And there are scriptures actually spoken by Mahāyāna teachings were given to smaller groups of
the Buddha, such as the Buddha approving disciples who had an appropriate disposition. Tantras
Avalokiteśvara’s explanation of emptiness as were taught only to a select few.
flawless with his final comments, “Well said, well
said, that is it, my son, just how it is…..”