Why Every Practitioner Should Study The Tathāgata’s Words

Words Which Should Be Studied, Learned, and Investigated in the Foremost Assembly

Here, in this kind of assembly, when those discourses are being recited that are mere poetry composed by poets, beautiful in words and phrases, created by outsiders, spoken by (their) disciples, the Monks do not want to listen to them, do not lend an ear to them, or apply their minds to understand them; they do not think those teachings should be studied and learned.

But when those discourses spoken by The Tathāgata are being recited that are deep, deep in meaning, world-transcending, connected with emptiness, the Monks want to listen to them, lend an ear to them, and apply their minds to understand them; they think those Teachings should be studied and learned. And having learned those Teachings, they question each other about them and investigate them thoroughly, (asking): How is this? What is the meaning of this? (They) disclose to (others) what is obscure and clarify what is unclear, and dispel their confusion about numerous misunderstandings.

This is called the assembly trained in investigation, not in conceited talk.

(Reference: AN 2.42)

Words that Should Be Studied and Mastered

(Simile of the Drum Peg)

Monks, once in the past the Dasārahas had a kettle drum called the Summoner. When the Summoner became cracked, the Dasārahas inserted another peg.

Eventually the time came when the Summoner’s original drumhead had disappeared and only a collection of pegs remained.

So too, Monks, the same thing will happen with the Monks in the future. When those discourses spoken by The Tathāgata that are deep, deep in meaning, world-transcending, dealing with emptiness, are being recited, they will not be eager to listen to them, nor lend an ear to them, nor apply their minds to understand them; and they will not think those Teachings should be studied and mastered. But when those discourses that are mere poetry composed by poets, beautiful in words and phrases, created by outsiders, spoken by (their) disciples, are being recited, they will be eager to listen to them, will lend an ear to them, will apply their minds to understand them; and they will think those teachings should be studied and mastered.

In this way, Monks, those discourses spoken by The Tathāgata that are deep, deep in meaning, world-transcending, dealing with emptiness, will disappear….

Therefore, Monks, you should train yourselves thus: When those discourses spoken by The Tathāgata that are deep, deep in meaning, world-transcending, dealing with emptiness, are being recited, we will be eager to listen to them, will lend an ear to them, will apply our minds to understand them; and we will think those Teachings should be studied and mastered. Thus should you train yourselves.

(Reference: SN 20.7)

Words from Singleness of Mind

Aggivessana, ... The Tathāgata teaches The Teachings to others only to give them knowledge. When the talk is finished, Aggivessana, then I steady my mind internally, quieten it, bring it to singleness, and concentrate it on that same sign of concentration as before, in which I constantly reside.

(Reference: MN 36)

Words that Are Just So Not Otherwise

From the night he fully awakened, Monks, until the night he attains Final Nibbāna (Final Enlightenment), in this interval, whatever he speaks, talks of, and expounds, all that is just so, not otherwise…

(Reference: AN 4.23)

Words of Immediately Effective Teachings

Good, Monks. So you have been guided by me with these Teachings, which are visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves…

(Reference: MN 38.25)

Words of The Teachings and Discipline

Words to Be Resided with as One’s Own Island as One’s Own Refuge

…Ānanda, it may be that you will think: ‘The Teacher’s instruction has ceased, now we have no Teacher!’ It should not be seen like this, Ānanda, for what I have taught and explained to you as Teachings and discipline will, at my passing, be your Teacher...

Those Monks, Ānanda, either now or after I am gone, who reside with themselves as their own island, with themselves as their own refuge, with no other refuge; who reside with The Teachings as their island, with The Teachings as their refuge, with no other refuge — it is these Monks, Ānanda, who will be for me greatest of those dedicated to the training.

(Reference: DN 16)

Words to Be Undertook as Taught Not to Be Abolished

As long as the Monks do not give instruction on anything that has not been taught or abolish anything that has already been taught, but undertake and practice the training guidelines as they have been taught, only growth is to be predicted for them, not decline.

(Reference: DN 16)

In this collection of Teachings from Gotama Buddha, he shares why a Practitioner should learn the discourses as he taught them to represent The Teachings that lead to Enlightenment.

There are many places where Teachings are being shared and referenced to as being Buddhist Teachings but, due to impermanence, as you investigate you might come to discover that what is being shared is in conflict with The Words of The Buddha.

Learning and practicing The Teachings of The Buddha through his own words will produce the best results. The collection of Teachings assembled here help to support this through The Buddha’s own words shared during his lifetime.

Sharing Teachings that are not connected to The Words of The Buddha would only prove to be misleading and create obstacles for a Practitioner in the attainment of Enlightenment.

Everything I share is confirmed in four (4) different ways so that I know it is the truth and you can discover that same truth.

1.) What I share is in The Pāli Canon: The Pāli Canon is the largest, most complete source of Gotama Buddha’s Teachings. Sourcing what you learn and practice back to this original source text ensures that you are learning and practicing what The Buddha taught.

2.) I did not believe what was in The Pāli Canon, instead, I practiced it to determine the truth for myself. Through practicing The Teachings, one can observe the condition of the mind is improving and moves to being peaceful, calm, serene, and content with joy - permanently. If a Practitioner is observing this through what they are learning, then they know they are learning and practicing the truth because it is working to improve the condition of the mind.

3.) I share what I discovered with Students and it is working to improve the condition of their mind. Through all the years that I have been teaching, Students report that what they are learning with me is improving the condition of their mind as they are seeing situations that once caused anger or other unwelcome feelings, no longer produce those same feelings. They can observe the condition of their mind is improving.

4.) Thai people confirm that what they learned from well known Enlightened Masters of Buddhist Teachings are the same Teachings that I share. As Thai people have had Buddhist Teachings in their culture for 800-1200 years, they know how to determine if someone is or is not Enlightened. They have people in their community who they know are Enlightened, because they can observe it for themselves. What Thai people learn in the Thai language is the same thing that I share in English, according to Thai people who are deeply familiar with The Buddha’s Teachings and The Path to Enlightenment.

Having dedicated time, effort, energy, and resources to confirm The Teachings of The Buddha in this way, a Practitioner can have confidence that what is being shared with you are The Teachings of The Buddha and works to produce an Enlightened mind.

“From the night he fully awakened, Monks, until the night he attains Final Nibbāna (Final Enlightenment), in this interval, whatever he speaks, talks of, and expounds, all that is just so, not otherwise…”

The Buddha’s Enlightenment was accomplished gradually over the course of many lifetimes. In the life that he became a Fully Perfectly Enlightened Buddha, he taught for 45 years sharing The Teachings that lead to Enlightenment with all those who chose to learn and practice his Teachings. His active journey to Enlightenment in his last life took 6 years of gradual training and gradual practice resulting in gradual progress. His mind gradually realized Enlightenment. However, some people mistakenly believe that his Enlightenment occurred in an instant. This Teaching is essentially explaining that from the time he was known to have attained Enlightenment until the final death, The Buddha shared The Teachings on The Path to Enlightenment with tireless effort and energy. This Teaching is not sharing that he attained Enlightenment in just one night but instead, all that he spoke of and explained as Teachings is The Path to Enlightenment.