The Buddha Did Not Speak Because There Was No Need to Speak – Understanding Mahayana and Theravada Correctly

Mahayana and Theravada are not opposites; they simply explore two different aspects. The core remains the same: eliminating greed, hatred and delusion, cultivating virtue, and living and dying in peace.

Have you ever heard a Zen master say, "An ant swallows an elephant," or "Carrying water and chopping firewood is a miraculous power," and felt puzzled, wondering: Why did the Buddha not teach these things? Could it be that later masters attained higher realization than the Buddha? Today, we will seek the answer together through a dharma talk by Senior Venerable Thich Chan Quang.

From Early Buddhism to Mahayana: The Historical Steps

In the history of Buddhism's development, the emergence of Mahayana is a remarkable phenomenon. From an original, early Buddhism, around two hundred years after the Buddha, scriptures such as the Diamond Sutra and the Avatamsaka Sutra appeared, and by the time of Nagarjuna, Mahayana thought became clearly established. However, these very differences caused many conflicts between those loyal to early Buddhism and those who embraced the reform. In Vietnam, something miraculous happened: the different schools came together, setting aside their differences to build one unified Sangha.

"In Vietnam, the state skillfully invited all the schools, which seemed as though they could not even look at one another, to sit together and establish one unified Sangha... This is the most remarkable thing in the world."

The Strange Things the Buddha Did Not Say

Enlightened Zen masters have seen many strange truths: an ant swallowing an elephant, an ocean falling into a single drop of water, or a bottomless barrel. They clearly perceive that every movement of body and mind is the wondrous functioning of the true mind. Therefore, they speak of things that the Buddha never mentioned in the early scriptures. Many people assume this is something higher than the Buddha, but in fact, the Buddha deliberately did not speak of it.

"The Buddha did not speak because he saw no need to speak. Here, let us compare a little."

For example, in the Nikaya scriptures, the Buddha simply said: "When walking, know you are walking; when standing, know you are standing." The Zen masters clearly see that this awareness pervades every action, becoming an extraordinary wondrous functioning. But the Buddha regarded this as something natural, not needing emphasis.

The Root of Liberation Is Eliminating Greed, Hatred and Delusion

The essential point the Buddha emphasized throughout forty-five years of teaching is eliminating greed, hatred and delusion, eliminating selfishness and jealousy, in order to form virtue. That is the true foundation of liberation. Insights into meditative states, however profound, are not the final goal. Some people attain very high states of meditative concentration, yet are still not noble ones, because they remain entangled in attachment and afflictions (kleshas).

"The root of the path is still the elimination of greed, the elimination of hatred, the elimination of delusion, the elimination of selfishness, the elimination of jealousy, forming true virtue — that is what matters."

For this reason, the Buddha used the six supernatural powers as the measure of an Arahant. These miraculous powers can be verified, whereas anyone can make theories sound good.

No One Can Surpass the Buddha

Even though later there were masters like Nagarjuna, called the Second Buddha, who wrote transcendent treatises such as the Madhyamaka Shastra, they still cannot compare with the Buddha. The Zen, Pure Land, and Esoteric schools all regard Nagarjuna as a founding patriarch, yet in the Buddha's own scriptures there remain teachings that are simple yet profoundly deep. When studying Mahayana, we must have absolute faith that the Buddha is the supreme one.

"Even if we could interpret with the breadth of the sky, even if our words could dry up rivers and empty the seas, we still could not equal the Buddha. We must understand this firmly, so as not to fall into wrong views."

Studying Mahayana with a Respectful Heart, Without Contempt

If we misunderstand, we may criticize one another's scriptures, claiming one side is inferior and the other superior. This is not only contempt but also slander of the Dharma, damaging our blessings from merit. The Senior Venerable reminds us that the highest goal of a practitioner is to attain a peaceful death, when the mind has truly been transformed.

"I do not wish for my disciples to attain this or that realization, or to be reborn in any particular realm... what is needed is a peaceful death."

Therefore, when we read Mahayana scriptures or listen to Zen masters, let us keep a respectful heart, understanding that these are merely skillful means exploring an aspect the Buddha had not yet spoken of, not something that surpasses the Buddha. Let us return to the core: living with mindfulness, eliminating afflictions (kleshas), and being grateful to the Buddha.

The lesson from the debate between Mahayana and Theravada reminds us: the Buddha always knew precisely what needed to be said and what did not. Do not let fascinating interpretations distract us; instead, practice step by step in daily life. As greed, hatred and delusion fade away, our mind will be at peace at the moment of death. That is the most precious attainment of a child of the Buddha.