From: https://youtube.com/watch?v=LbkTHvRFbFM
Context: Throughout this transcript, Bhante Vimalaramsi is the speaker unless otherwise indicated.
welcome to the Dhamma sukha Meditation
Center today is July 28 2014 and we'll
be doing from the majima nakiya number
95 the chunky soup de with chunky thus
have I heard on one occasion the blessed
one was wandering in the Coase island
country with a large Sangha of monks 500
I love that and eventually he arrived at
the Casal and Brahman village of oppa
sada there the Blessed One stayed in the
God's Grove the solitary Grove to the
north of oppa sada now on that occasion
the Brahman chunky was ruling over ou
Posada a crown property abounding with
living things rich in grassland
woodlands waterways and grain a royal
endowment a sacred grant given to him by
king pasenadi of Kassala
the brahmin householders of OU Posada
heard the recluse Gautama
the Sun of the sake ins went forth from
the sake and plan has been wandering in
the country of the vidiians with a large
Sangha of monks with 500 monks now a
good report of master Gautama has been
spread to this effect the Blessed One
has accomplished fully awakened perfect
and true knowledge and conduct sublime
nor of world's incomparable leader of
persons to be tamed teacher of gods and
humans awakened and blessed he declares
this world with his gods it's Brahma
Mara's and its Brahmas this generation
with his recluses and brahmins with its
princes and its people which he has
self-realized with direct knowledge he
teaches the Dhamma that is good in the
beginning good in the middle and good in
the end with the right meaning and
phrasing and he reveals a holy life that
is utterly perfect and pure now it is
good to see such arter Hut's then the
brahmin householder of Oh Posada set
forth from oh Posada in groups and bands
and headed northward toward the God's
Grove this alle tree grove on that
occasion the Brahman chunky had retired
to the upper storey of his palace for
his midday rest then he saw the Brahmin
householders of OPA sada setting forth
from oh Posada and groups and bands and
heading northwards to the God's Grove
the salutary Grove when he saw them he
asked his minister good minister why are
the Brahmin householders of Oh Posada
setting forth from OPA sada in groups
and band
and heading northward to the gods Grove
the solitary Grove sir there's a Rekluse
Gautama the son of the sake ins who went
forth from the sake and plan who is
wandering in the Coase island country
they are going to see that master
Gautama then good minister go to the
Brahmin householders of oh Posada and
tell them serves the Brahmins chunky
says this
please wait sirs the Brahmin chunky will
also go to see the Rekluse Gautama yes
sir the minister replied and he went to
the Brahmin householders of oh Posada
and gave them the message now on that
occasion 500 Brahmins had various states
were staying in no Posada for some
business or other they heard the Brahmin
chocky is it is that is going to see the
Rekluse Gautama then they went to the
Brahmin jockey and asked him sir is it
true that you're going to see the
Rekluse Gautama yes it is sirs I'm going
to see the Rekluse Gautama sir do not go
to see the Rekluse Gautama it is not
proper for master jockey for you to go
see the recluse Gautama rather it is
proper for the recluse Gautama to come
see you
political correctness even during that
time of the Buddha for you sir are well
born on both sides of pure maternal and
paternal descent seven generations back
unassailable and impeccable in respect
of birth since that is so master chunky
it is not proper for you to go
see the recluse Gautama rather it's
proper for the Rekluse Gautama to come
to see you
you sir are rich with great wealth and
great possessions you sir are a master
of the three vedas with their
vocabularies literacy phonology and
etymology and the histories as the fifth
skilled in full ology and grammar you
are fully versed in natural philosophy
and in the marks of a great man
you sir are handsome comely and graceful
possessing supreme beauty of complexion
with sublime beauty and sublime presence
remarkable to behold you sir are
virtuous mature and virtue possessing
mature virtue you sir are a good speaker
with a good delivery you speak words
that are courteous distinct flawless and
communicating the meaning you sir teach
the teachers of many and you teach the
recitation of the hymns to three hundred
Brahman students you sir are honored
respected revered venerated and esteem
by PTIN king pasenadi of Kosala you sir
honored respected revered and venerated
and esteem by the Brahmin pokhara sati
you sir rule over oppa sada a crown
property abounding and living things
a sacred grant given to you by the king
pasenadi of Kosala since this is so
mastered Janki it is not proper for you
to go see the Rekluse Gautama rather it
is proper for the Rekluse Gautama to
come see you
when this was said the Brahmin jockey
told those Brahmins now sirs here from
me why it is proper for me to go see
master Gautama and why it is not proper
for master Gautama to come see me serves
the Rekluse Gautama as well born on both
sides of pure maternal and paternal
descent seven generations back
unassailable and impeccable in respect
to birth since this is so sirs it is not
proper for master Gautama to come see me
but he rather it is proper for me to see
master Gautama sirs the Rekluse Gautama
went forth abandoning much gold and
bullion stored away in vaults and it's
lot and in lofts serves the recluse
Gautama went forth from the home life
into homelessness while still young a
black-haired young man and died with the
blessings of youth in the prime of life
you probably know this I don't know but
most of the Brahmins they get married
when they're young they have a family
then they get to be about 60 years old
with gray hair and they give all of that
away and then become ascetics so to have
somebody be 29 years old and start that
is very unusual serves the riku's the
Rekluse Gautama shaved off his hair and
beard and put on the yellow robe and
went forth from the home life into
homelessness though his mother and
father wished otherwise and wept with
tearful faces sirs the Rekluse Gautama
as handsome comely and graceful
possessing supreme beauty of complexion
with sublime beauty and sublime presence
remarkable to behold sirs the Rekluse
Gautama as virtuous with noble virtue
with wholesome virtue possessing
wholesome virtue serves the Rekluse
Gautam is a good speaker with good
delivery he speaks words that are
courteous distinct flawless and
communicate the meaning serves the
Rekluse Gautama is a teacher of the
teachers of many sir the recluse Gautama
is free from sensual lust without
personal vanity serves the Rekluse
Gautama holds the doctrine of the moral
efficacy of action the doctrine doctrine
of the moral efficacy of Deeds he does
not seek any harm for the line of
Brahmans
sir the recluse Gautama went forth from
an aristocratic family from one of the
original noble families sirs the recluse
Gautama went forth from a rich family
from a family of great wealth and great
possessions serves people come from
remote kingdoms and remote districts to
question the recluse Gautama serves many
thousands of deities have gone for
refuge for life to the recluse Gautama
serves a good report of the recluse
Gautama has been spread to this effect
that the Blessed One is fully awakened
perfect in true knowledge and conduct
sublime nor of God's sublime nor of
world
in comparable leader of persons to be
tamed teacher of gods and human awakened
and blessed serves the Rekluse Gautama
possesses the thirty-two marks of a
great man serves the king seniya
bimbisara of magadha in his family his
wife and children have gone for refuge
for life to the recluse Gautama sirs
King personally pasenadi of Kosala and
his wife and children have gone for
refuge for life to the recluse Gautama
sirs the Brahmin pokhara sati and his
wife and children have gone for refuge
for life for the recluse Gautama sirs
the recluse Gautama has arrived at O
Posada and as living at O Posada the
gods Grove the salutary Grove to the
north of oppa sada now any recluses and
brahmins that have let me start that
again
now wreaked any recluses or brahmins
that come to our town are our guests and
guests should be honored respected
revered and venerated by us since the
Rekluse Gautama has arrived at O Posada
he is our guest and as our guest should
be honored respected revered and
venerated by us since this is so it is
not proper for master Gautama to come
see me rather it is proper for me to go
see master Gautama sirs this much is the
prese master growth master Gautama
I have learned but the praise of Master
Gautama is not limited to that for the
praise of master Gautama is immeasurable
since master Gautama possesses each one
of these factors it is not proper for me
to come see him or for him to come see
me rather it is proper for me to go see
master Gautama therefore sirs let all of
us go to see the Rekluse Gautama then a
Brahmin chocky together with a large
company of Brahman went to the Blessed
One and exchanged greetings with him
when this courteous and amiable talk was
finished he sat down at one side now on
that occasion a blessed one was seated
finishing some amiable talk with some
very senior Brahmans at the time sitting
in the assembly was a young Brahman
student young shaven had sixteen years
old and he was a master of the three
Vedas with the vocabularies literary
phonology and etymology in the histories
as if skilled in full ology and grammar
he was fully versed in natural
philosophy and in the marks of a great
men while the very senior brahmanas
we're conversing with the Blessed One he
repeatedly repeatedly broke in and
interrupted their talk then the Blessed
One rebuked it on the young Brahmans
student thus let not the venerable
student break in and interrupt the talk
of the very senior Brahmans while they
are conversing that's
uh always the way it is especially with
monks the senior monk talks junior monks
are quiet let the venerable student wait
until the talk is finished when this was
said the Brahmin trunky said to the
Blessed One let not Master go tomorrow
rebuke the young student the Brahmin
student is a Klansman
he's very learnand he has good delivery
he is wise he's capable of taking part
in the discussion with master Gautama
then the Blessed One thought surely
since the Brahmans student is honoured
has since the Brahmans honored him thus
the Brahmans student must be
accomplished in the scriptures of the
three Vedas then the Brahmans student
thought when the Rekluse Gautama catches
my eye I shall ask him a question then
knowing with his old mind the thought of
the Brahmans student the Blessed one
turned his eye towards him when the
Brahmans student thought the Rekluse
Gautam eyes turned towards me suppose I
ask him a question then he said to the
Blessed One Master Gautama in regard to
the ancient Brahmanic hymns that have
come down through oral tradition
preserved in in the collections the
Brahmans come to the definite conclusion
only this is true and anything else is
wrong what does master Gautama say about
this
how then student among the Brahmans is
there even a single Brahmin who says
thus I know this I see this only this is
true and anything else is wrong
no master Gautama how then student among
the Brahmans is there even a single
teacher or a single teachers teacher
back to the seventh generation of
teachers who says thus I know this I see
this only this is true and anything else
is wrong
no master Gautama how then student the
ancient Brahmin seers the creators of
the hymns the composers of the hymns
whose ancient hymns that were formally
chanted uttered and compiled the
Brahmins nowadays still chant and repeat
repeating what was spoken and reciting
what was recited did even these ancient
Brahmin seers say thus we know this we
see this only this is true and anything
else is wrong no master Gautama so
student it seems that among the Brahmins
there's not even a single Brahmin who
says I know this I see this only this is
true and anything else is wrong and
among the Brahmans
there's not even a single teacher or a
single teachers teacher back to the
seventh generation of teachers who says
thus I know this I see this only this is
true and anything else is wrong and the
ancient Brahmin seers the creators of
the
the composers of the hymns even these
ancient Brahmin seers did not say thus
we know this we see this only this is
true and anything else is wrong suppose
there were a file of blind men in touch
with the next the first does not see the
middle does not see and the last one
does not see so two stood and in regard
to their statement the Brahmin seemed to
be like a file of blind men the first
does not see the middle does not see and
last does not see what do you think
student that being so does not the faith
of the Brahmans turn out to be
groundless the Brahmins honor this not
only out of faith master Gautama they
also honor it as a oral tradition
student first you took the stand on
faith now you speak of oral tradition
there are these five things student that
may turn out in two different ways here
and now what five faith approval oral
tradition reason cogitation and
reflective acceptance of of you these
five things may turn out in two
different ways here and now
now something may be fully accepted out
of faith yet it may be empty Hollow and
false but sometimes something else may
not fully be accepted out of faith yet
it may be factual true and unmistakable
or well transmitted or well cogitated or
well reflected upon yet it may be empty
Hollow and false but something else may
not be well reflected upon yet it may be
factual true and unmistakable preserves
truth to come to the definite conclusion
only this is true and anything else is
wrong
but Master Gautama and what way is there
the preservation of truth how does one
preserve truth we asked master Gautama
about the preservation of truth if a
person has faith student he preserves
truth when he says my truth my faith is
thus but he does not yet come to the
definite conclusion only this is true
and anything else is wrong in this way
student there is the preservation of
truth in this way he preserves truth in
this way we describe the preservation of
truth but as yet there is no discovery
of truth if a person approves something
if he receives an oral tradition if he
reaches a conclusion based on reason
cogitation if he gains a reflective
acceptance of the truth he preserves
truth when he says my reflective
acceptance of a view is thus but he does
not yet come to the definite conclusion
only this is true and anything else is
wrong in this way too student
there is the preservation of truth in
this way he preserves the truth in this
way we describe the preservation of
truth but as yet there is no discovery
of truth in that way go to mother is the
preservation of truth in that way one
preserves truth in that way one we
recognize the preservation of truth but
in what way master Gautama is there the
discovery of truth and what way does one
discover truth we asked master Gautama
about the discovery of truth hare
student a monk may be living in
dependence on a small village or town
then a householder householders son goes
to him and investigates him in regard to
three kinds of states in regard to
states based on greed in regard to
States based on hate in regard to States
based on delusion remember that is
describing craving are there in this
venerable one any states based on greed
such that with his mind obsessed by
those states while not knowing he might
say I know or while not seeing he might
say I see or he might urge others to act
in a way that would lead to their harm
and suffering for a long time as he
investigates him he comes to know there
are no such states based on greed in
this venerable one the bodily behavior
and verbal behavior of this
durable one are not those of one who's
affected by greed and the Dhamma that
has his venerable one he teaches is one
teaches is profound hard to see hard to
understand peaceful and sublime
unattainable by mere reasoning subtle to
be experienced by the wise this Dhamma
cannot be easily taught by one who is
affected by greed when he has
investigated him and has seen that he is
purified from states based on greed he
next investigates him in regard to
States based on hate are there in this
venerable one any States based on hate
such that with his mind obsessed by
these states he might urge others to act
in a way that would lead to their harm
and suffering for a long time as he
investigates him he comes to know there
are no such states based on hate in this
venerable one the bodily behavior the
verbal behavior of this venerable one
are not those of one affected by hate
and the Dhamma that this venerable one
teaches is profound to be experienced by
the wise this Dhamma cannot easily be
taught by a one affected by hate when he
has investigated him and has seen that
he is purified from States based on hate
he next investigates him in regard to
States based on delusion are there in
this venerable
any States based on delusion such that
with his mind obsessed by these states
he might urge others to act in a way
that would lead to their harm and
suffering for a long time as he
investigates him he comes to know there
are no such states based on delusion in
this venerable one the bodily behaviors
of verbal behavior and of this venerable
one are not those of one affected by
delusion and the Dhamma that the
venerable one teaches is profound to be
experienced by the wise this Dhamma
cannot easily be taught by one affected
by delusion when he has investigated him
and he has seen that he is purified from
States based on delusion then he places
faith in him filled with faith he visits
him he pays respect to him having paid
respect to him he gives ear when he
gives ear he hears the Dhamma having
heard the Dhamma he memorizes it and
examines the meaning of the teaching as
he has memorized when he examines their
meaning he gains a reflective acceptance
of those teachings when he's gained a
reflective acceptance of those teaching
enthusiasm springs up when enthusiasm
has sprung up he applies his mindfulness
having applied his mindfulness he
scrutinizes having scrutinized he
strives resolutely striving he realizes
with the body
Supreme Truth and seized it by
penetrating it with wisdom in this way
student there is the discovery of truth
in this way one discovers truth in this
way we describe the discovery of truth
but as yet there is no final arrival at
truth in that way master Gautama there
is the discovery of truth in that way
one discovers truth in that way we
recognize the discovery of truth just so
you know I read this suit to some
college professors and they took notes
and wrote down and they said that is
exactly how we want to teach this but in
what way master Gautama is there the
final arrival at truth and what way does
one finally arrive at truth we asked
master Gautama about the final arrival
at truth the final arrival at truth
student lies in the repetition
development and cultivation of those
same things in this way student there is
the final arrival at truth in this way
one finally arrives at truth in this way
we describe the final arrival at truth
in that way master Gautama there is the
final arrival at truth in that way one
finally arrives at truth in that way we
recognize the final arrival at truth but
what master Gautama is most helpful for
the final arrival at truth we asked
master Gautama about the things most
helpful
for the final arrival at truth striving
is most helpful for the final arrival at
truth if one does not strive use right
effort one will not finally arrive at
truth but because one strives he does
finally arrive at truth that is why
striving is most helpful for finally
arriving at truth but what master go to
most helpful for striving we asked
master Gautam about the thing most
helpful for striving scrutiny is most
helpful for striving if one does not
scrutinize one will not strive but
because one scrutinize is one strives
that is why scrutiny is most helpful for
striving but what master go to muscle
for scrutiny we asked master Gautam
about the thing most helpful for
scrutiny application of mindfulness is
most helpful for scrutiny if one does
not apply one's mindfulness one will not
scrutinize but because one applies
mindfulness one scrutinizes that's why
the application of mindfulness is most
helpful for scrutiny but what master
Gautama is most helpful for the
application of mindfulness we asked
master Gautama about the thing most
helpful for the application of
mindfulness enthusiasm is most helpful
for the application of mindfulness if
one does not arouse enthusiast
someone will not apply their mindfulness
but because one arouses enthusiasm one
applies their mindfulness that is why it
is most helpful for the application of
mindfulness but master Gautama what is
helpful for zeal we asked master Gautama
about the thing most helpful for zeal
reflective acceptance of the teaching is
most helpful force for enthusiasm
student if one does not gain a
reflective acceptance of the teaching
enthusiasm will not spring up but
because one gains a reflective
acceptance of the teaching enthusiasm
springs up
that is why reflective acceptance of the
teaching is most helpful for enthusiasm
but what master Gautama is most helpful
for the reflective acceptance of the
teaching we asked master Gautama about
the thing most helpful for the
reflective acceptance of the teachings
examination of the meaning is most
helpful for a reflective acceptance of
the teachings if one does not examine
their meaning one will not gain a
reflective acceptance of the teachings
but because one examines their meaning
one gains a reflective acceptance of the
teachings that is why examination of the
meaning is most helpful for a reflective
acceptance of the teachings
but what master gautam Osmos helpful for
examination of the meaning we asked
master Gautama about the thing most
helpful for examination of meaning
memorizing the teaching is most helpful
for examining the meaning if one does
not memorize the teaching one will not
examine the meaning because but because
one memorizes the teaching one examines
a meaning in Burma they have I think
it's getting close to 20 monks that have
memorized the entire two Bittaker and
taken tests on it and they have to pass
by 90% if the first monk that had done
it after the long time of no one doing
it was called the Mingo and Siyad and I
had a chance to meet him and spend a
little time with him asking him
questions
it took him 19 years to memorize that
then the competition started and they
have it down to eight years they
memorize all of that stuff in eight
years that's really remarkable and you
know how you think about a test oh you
go to college and you got these tests
that last four hours and you feel like
you're wrung out by the time the test is
done well these tests that they have to
take they last for 30 days 10 hours a
day
half of it as oral half of it is written
no absolutely not
but what master Gautama is most helpful
for memorizing the teaching we asked
master Gautama about the thing most
helpful for memorizing the teaching
hearing the Dhamma is most helpful for
memorizing the teaching if one does not
hear the Dhamma one will not memorize
the teaching but because one hears the
Dhamma one memorizes the teaching
memorizing the teaching for you would be
the 5 precepts the four foundations of
mindfulness things like that the
hindrances whatever that is why hearing
the Dhamma is most helpful for
memorizing the teaching but what Master
Gautama is most helpful for hearing the
Dhamma we asked master Gautam about the
thing most helpful for hearing the
Dhamma giving ear is most helpful for
hearing the Dhamma
if one does not give ear one will not
hear the Dhamma but because one gives
here one hears the Dhamma
that is why giving here is most helpful
for hearing the Dhamma giving ear means
of listening very attentively not
letting your mind a ho-hum round
now you can attain nirvana by hearing
the Dhamma if you give here and you
understand what the teaching is about
and that happened with the first
discourse that the Buddha gave and it
happens sometimes if somebody is really
interested in let's see how the links of
dependent origination work and they
really listen closely to how it is
described in the sutas they can become a
sotapanna by listening to that because
their understanding is very good but
what master Gautama is most helpful for
giving here we asked master Gautama
about the thing most helpful for giving
here paying respect is most helpful for
giving here student if one does not pay
respect one will not give here but
because one pays respect one gives here
that is why paying respect is most
helpful for giving here listening
attentively respecting what's being said
but what master gautam isaiah respect we
asked master Gautama about the thing
most helpful for paying respect visiting
a teacher is most helpful for paying
respect if one does not visit a teacher
one will not be respect to him but
because one visits a teacher one pays
respect to him
that is why visiting is most helpful for
paying respect but what master Gautama
is helpful for visiting we asked master
Gautama about the thing most helpful for
visiting faith is most helpful for
visiting if faith in a teacher does not
arise one will not visit him but because
faith in a teacher arises one visits him
that's why faith is most helpful for
visiting so we just went in a great big
circle and that's how you learn the
Dhamma we asked master Gautam about the
preservation of truth and Master Gautama
answered about the preservation of truth
we approve of and accept that answer and
we are satisfied we asked master Gautama
about the discovery of truth and master
Gautama answered about the discovery of
truth we approve of and accept that
answer so we are satisfied we asked
master Gautama about the final arrival
at truth and master Gautama answered
about the final arrival at truth we
approve of and accept that answer
and so we are satisfied
we asked master Gautama about the thing
most helpful for the final arrival at
truth and master Gautama answered about
the thing most helpful for the final
arrival at truth we approve of and
accept that answer and so we're
satisfied whatever we ask master Gautama
about that he has answered we approve of
and accept that answer so we're
satisfied formally master Gautama we
used to think who are those ball paid
and reek looses those worthy menial
offspring of the kinsmen feet that they
would understand the Dhamma but master
Gautama has inspired and me a love for
recluses and confidence and recluses and
reverence for recluses magnificent
master Gautama magnificent from today
let master Gautama remember me as a lay
follower who has gone to him for refuge
for life interesting
yeah
and how it works
and the memorizing I mean the thing you
do in the morning with the precepts you
have to should have that memorized and
when you get off retreat I highly
suggest every morning you take the
precepts not as some kind of rite in
ritual and just run it through your mind
like it's nothing but as a reminder to
keep your precepts during the day
they're very very important to keep they
are a kind of protection if you keep
your precepts you are not ever going to
die from an accident you will die a
natural death when the time is right
anyway why don't we share some merit me
suffering ones be suffering free and the
fear struck fearless be may the grieving
shed all grief fed me all beings find
relief may all being shared this merit
that we've thus acquired for the
acquisition of all kinds of happiness
may beings inhabiting space and earth
divas and Nagas of mighty powers share
this merit of ours
may they long protect the Buddhist
dispensation
welcome to the Dhamma sukha Meditation
Center today is July 28 2014 and we'll
be doing from the majima nakiya number
95 the chunky soup de with chunky thus
have I heard on one occasion the blessed
one was wandering in the Coase island
country with a large Sangha of monks 500
I love that and eventually he arrived at
the Casal and Brahman village of oppa
sada there the Blessed One stayed in the
God's Grove the solitary Grove to the
north of oppa sada now on that occasion
the Brahman chunky was ruling over ou
Posada a crown property abounding with
living things rich in grassland
woodlands waterways and grain a royal
endowment a sacred grant given to him by
king pasenadi of Kassala
the brahmin householders of OU Posada
heard the recluse Gautama
the Sun of the sake ins went forth from
the sake and plan has been wandering in
the country of the vidiians with a large
Sangha of monks with 500 monks now a
good report of master Gautama has been
spread to this effect the Blessed One
has accomplished fully awakened perfect
and true knowledge and conduct sublime
nor of world's incomparable leader of
persons to be tamed teacher of gods and
humans awakened and blessed he declares
this world with his gods it's Brahma
Mara's and its Brahmas this generation
with his recluses and brahmins with its
princes and its people which he has
self-realized with direct knowledge he
teaches the Dhamma that is good in the
beginning good in the middle and good in
the end with the right meaning and
phrasing and he reveals a holy life that
is utterly perfect and pure now it is
good to see such arter Hut's then the
brahmin householder of Oh Posada set
forth from oh Posada in groups and bands
and headed northward toward the God's
Grove this alle tree grove on that
occasion the Brahman chunky had retired
to the upper storey of his palace for
his midday rest then he saw the Brahmin
householders of OPA sada setting forth
from oh Posada and groups and bands and
heading northwards to the God's Grove
the salutary Grove when he saw them he
asked his minister good minister why are
the Brahmin householders of Oh Posada
setting forth from OPA sada in groups
and band
and heading northward to the gods Grove
the solitary Grove sir there's a Rekluse
Gautama the son of the sake ins who went
forth from the sake and plan who is
wandering in the Coase island country
they are going to see that master
Gautama then good minister go to the
Brahmin householders of oh Posada and
tell them serves the Brahmins chunky
says this
please wait sirs the Brahmin chunky will
also go to see the Rekluse Gautama yes
sir the minister replied and he went to
the Brahmin householders of oh Posada
and gave them the message now on that
occasion 500 Brahmins had various states
were staying in no Posada for some
business or other they heard the Brahmin
chocky is it is that is going to see the
Rekluse Gautama then they went to the
Brahmin jockey and asked him sir is it
true that you're going to see the
Rekluse Gautama yes it is sirs I'm going
to see the Rekluse Gautama sir do not go
to see the Rekluse Gautama it is not
proper for master jockey for you to go
see the recluse Gautama rather it is
proper for the recluse Gautama to come
see you
political correctness even during that
time of the Buddha for you sir are well
born on both sides of pure maternal and
paternal descent seven generations back
unassailable and impeccable in respect
of birth since that is so master chunky
it is not proper for you to go
see the recluse Gautama rather it's
proper for the Rekluse Gautama to come
to see you
you sir are rich with great wealth and
great possessions you sir are a master
of the three vedas with their
vocabularies literacy phonology and
etymology and the histories as the fifth
skilled in full ology and grammar you
are fully versed in natural philosophy
and in the marks of a great man
you sir are handsome comely and graceful
possessing supreme beauty of complexion
with sublime beauty and sublime presence
remarkable to behold you sir are
virtuous mature and virtue possessing
mature virtue you sir are a good speaker
with a good delivery you speak words
that are courteous distinct flawless and
communicating the meaning you sir teach
the teachers of many and you teach the
recitation of the hymns to three hundred
Brahman students you sir are honored
respected revered venerated and esteem
by PTIN king pasenadi of Kosala you sir
honored respected revered and venerated
and esteem by the Brahmin pokhara sati
you sir rule over oppa sada a crown
property abounding and living things
a sacred grant given to you by the king
pasenadi of Kosala since this is so
mastered Janki it is not proper for you
to go see the Rekluse Gautama rather it
is proper for the Rekluse Gautama to
come see you
when this was said the Brahmin jockey
told those Brahmins now sirs here from
me why it is proper for me to go see
master Gautama and why it is not proper
for master Gautama to come see me serves
the Rekluse Gautama as well born on both
sides of pure maternal and paternal
descent seven generations back
unassailable and impeccable in respect
to birth since this is so sirs it is not
proper for master Gautama to come see me
but he rather it is proper for me to see
master Gautama sirs the Rekluse Gautama
went forth abandoning much gold and
bullion stored away in vaults and it's
lot and in lofts serves the recluse
Gautama went forth from the home life
into homelessness while still young a
black-haired young man and died with the
blessings of youth in the prime of life
you probably know this I don't know but
most of the Brahmins they get married
when they're young they have a family
then they get to be about 60 years old
with gray hair and they give all of that
away and then become ascetics so to have
somebody be 29 years old and start that
is very unusual serves the riku's the
Rekluse Gautama shaved off his hair and
beard and put on the yellow robe and
went forth from the home life into
homelessness though his mother and
father wished otherwise and wept with
tearful faces sirs the Rekluse Gautama
as handsome comely and graceful
possessing supreme beauty of complexion
with sublime beauty and sublime presence
remarkable to behold sirs the Rekluse
Gautama as virtuous with noble virtue
with wholesome virtue possessing
wholesome virtue serves the Rekluse
Gautam is a good speaker with good
delivery he speaks words that are
courteous distinct flawless and
communicate the meaning serves the
Rekluse Gautama is a teacher of the
teachers of many sir the recluse Gautama
is free from sensual lust without
personal vanity serves the Rekluse
Gautama holds the doctrine of the moral
efficacy of action the doctrine doctrine
of the moral efficacy of Deeds he does
not seek any harm for the line of
Brahmans
sir the recluse Gautama went forth from
an aristocratic family from one of the
original noble families sirs the recluse
Gautama went forth from a rich family
from a family of great wealth and great
possessions serves people come from
remote kingdoms and remote districts to
question the recluse Gautama serves many
thousands of deities have gone for
refuge for life to the recluse Gautama
serves a good report of the recluse
Gautama has been spread to this effect
that the Blessed One is fully awakened
perfect in true knowledge and conduct
sublime nor of God's sublime nor of
world
in comparable leader of persons to be
tamed teacher of gods and human awakened
and blessed serves the Rekluse Gautama
possesses the thirty-two marks of a
great man serves the king seniya
bimbisara of magadha in his family his
wife and children have gone for refuge
for life to the recluse Gautama sirs
King personally pasenadi of Kosala and
his wife and children have gone for
refuge for life to the recluse Gautama
sirs the Brahmin pokhara sati and his
wife and children have gone for refuge
for life for the recluse Gautama sirs
the recluse Gautama has arrived at O
Posada and as living at O Posada the
gods Grove the salutary Grove to the
north of oppa sada now any recluses and
brahmins that have let me start that
again
now wreaked any recluses or brahmins
that come to our town are our guests and
guests should be honored respected
revered and venerated by us since the
Rekluse Gautama has arrived at O Posada
he is our guest and as our guest should
be honored respected revered and
venerated by us since this is so it is
not proper for master Gautama to come
see me rather it is proper for me to go
see master Gautama sirs this much is the
prese master growth master Gautama
I have learned but the praise of Master
Gautama is not limited to that for the
praise of master Gautama is immeasurable
since master Gautama possesses each one
of these factors it is not proper for me
to come see him or for him to come see
me rather it is proper for me to go see
master Gautama therefore sirs let all of
us go to see the Rekluse Gautama then a
Brahmin chocky together with a large
company of Brahman went to the Blessed
One and exchanged greetings with him
when this courteous and amiable talk was
finished he sat down at one side now on
that occasion a blessed one was seated
finishing some amiable talk with some
very senior Brahmans at the time sitting
in the assembly was a young Brahman
student young shaven had sixteen years
old and he was a master of the three
Vedas with the vocabularies literary
phonology and etymology in the histories
as if skilled in full ology and grammar
he was fully versed in natural
philosophy and in the marks of a great
men while the very senior brahmanas
we're conversing with the Blessed One he
repeatedly repeatedly broke in and
interrupted their talk then the Blessed
One rebuked it on the young Brahmans
student thus let not the venerable
student break in and interrupt the talk
of the very senior Brahmans while they
are conversing that's
uh always the way it is especially with
monks the senior monk talks junior monks
are quiet let the venerable student wait
until the talk is finished when this was
said the Brahmin trunky said to the
Blessed One let not Master go tomorrow
rebuke the young student the Brahmin
student is a Klansman
he's very learnand he has good delivery
he is wise he's capable of taking part
in the discussion with master Gautama
then the Blessed One thought surely
since the Brahmans student is honoured
has since the Brahmans honored him thus
the Brahmans student must be
accomplished in the scriptures of the
three Vedas then the Brahmans student
thought when the Rekluse Gautama catches
my eye I shall ask him a question then
knowing with his old mind the thought of
the Brahmans student the Blessed one
turned his eye towards him when the
Brahmans student thought the Rekluse
Gautam eyes turned towards me suppose I
ask him a question then he said to the
Blessed One Master Gautama in regard to
the ancient Brahmanic hymns that have
come down through oral tradition
preserved in in the collections the
Brahmans come to the definite conclusion
only this is true and anything else is
wrong what does master Gautama say about
this
how then student among the Brahmans is
there even a single Brahmin who says
thus I know this I see this only this is
true and anything else is wrong
no master Gautama how then student among
the Brahmans is there even a single
teacher or a single teachers teacher
back to the seventh generation of
teachers who says thus I know this I see
this only this is true and anything else
is wrong
no master Gautama how then student the
ancient Brahmin seers the creators of
the hymns the composers of the hymns
whose ancient hymns that were formally
chanted uttered and compiled the
Brahmins nowadays still chant and repeat
repeating what was spoken and reciting
what was recited did even these ancient
Brahmin seers say thus we know this we
see this only this is true and anything
else is wrong no master Gautama so
student it seems that among the Brahmins
there's not even a single Brahmin who
says I know this I see this only this is
true and anything else is wrong and
among the Brahmans
there's not even a single teacher or a
single teachers teacher back to the
seventh generation of teachers who says
thus I know this I see this only this is
true and anything else is wrong and the
ancient Brahmin seers the creators of
the
the composers of the hymns even these
ancient Brahmin seers did not say thus
we know this we see this only this is
true and anything else is wrong suppose
there were a file of blind men in touch
with the next the first does not see the
middle does not see and the last one
does not see so two stood and in regard
to their statement the Brahmin seemed to
be like a file of blind men the first
does not see the middle does not see and
last does not see what do you think
student that being so does not the faith
of the Brahmans turn out to be
groundless the Brahmins honor this not
only out of faith master Gautama they
also honor it as a oral tradition
student first you took the stand on
faith now you speak of oral tradition
there are these five things student that
may turn out in two different ways here
and now what five faith approval oral
tradition reason cogitation and
reflective acceptance of of you these
five things may turn out in two
different ways here and now
now something may be fully accepted out
of faith yet it may be empty Hollow and
false but sometimes something else may
not fully be accepted out of faith yet
it may be factual true and unmistakable
or well transmitted or well cogitated or
well reflected upon yet it may be empty
Hollow and false but something else may
not be well reflected upon yet it may be
factual true and unmistakable preserves
truth to come to the definite conclusion
only this is true and anything else is
wrong
but Master Gautama and what way is there
the preservation of truth how does one
preserve truth we asked master Gautama
about the preservation of truth if a
person has faith student he preserves
truth when he says my truth my faith is
thus but he does not yet come to the
definite conclusion only this is true
and anything else is wrong in this way
student there is the preservation of
truth in this way he preserves truth in
this way we describe the preservation of
truth but as yet there is no discovery
of truth if a person approves something
if he receives an oral tradition if he
reaches a conclusion based on reason
cogitation if he gains a reflective
acceptance of the truth he preserves
truth when he says my reflective
acceptance of a view is thus but he does
not yet come to the definite conclusion
only this is true and anything else is
wrong in this way too student
there is the preservation of truth in
this way he preserves the truth in this
way we describe the preservation of
truth but as yet there is no discovery
of truth in that way go to mother is the
preservation of truth in that way one
preserves truth in that way one we
recognize the preservation of truth but
in what way master Gautama is there the
discovery of truth and what way does one
discover truth we asked master Gautama
about the discovery of truth hare
student a monk may be living in
dependence on a small village or town
then a householder householders son goes
to him and investigates him in regard to
three kinds of states in regard to
states based on greed in regard to
States based on hate in regard to States
based on delusion remember that is
describing craving are there in this
venerable one any states based on greed
such that with his mind obsessed by
those states while not knowing he might
say I know or while not seeing he might
say I see or he might urge others to act
in a way that would lead to their harm
and suffering for a long time as he
investigates him he comes to know there
are no such states based on greed in
this venerable one the bodily behavior
and verbal behavior of this
durable one are not those of one who's
affected by greed and the Dhamma that
has his venerable one he teaches is one
teaches is profound hard to see hard to
understand peaceful and sublime
unattainable by mere reasoning subtle to
be experienced by the wise this Dhamma
cannot be easily taught by one who is
affected by greed when he has
investigated him and has seen that he is
purified from states based on greed he
next investigates him in regard to
States based on hate are there in this
venerable one any States based on hate
such that with his mind obsessed by
these states he might urge others to act
in a way that would lead to their harm
and suffering for a long time as he
investigates him he comes to know there
are no such states based on hate in this
venerable one the bodily behavior the
verbal behavior of this venerable one
are not those of one affected by hate
and the Dhamma that this venerable one
teaches is profound to be experienced by
the wise this Dhamma cannot easily be
taught by a one affected by hate when he
has investigated him and has seen that
he is purified from States based on hate
he next investigates him in regard to
States based on delusion are there in
this venerable
any States based on delusion such that
with his mind obsessed by these states
he might urge others to act in a way
that would lead to their harm and
suffering for a long time as he
investigates him he comes to know there
are no such states based on delusion in
this venerable one the bodily behaviors
of verbal behavior and of this venerable
one are not those of one affected by
delusion and the Dhamma that the
venerable one teaches is profound to be
experienced by the wise this Dhamma
cannot easily be taught by one affected
by delusion when he has investigated him
and he has seen that he is purified from
States based on delusion then he places
faith in him filled with faith he visits
him he pays respect to him having paid
respect to him he gives ear when he
gives ear he hears the Dhamma having
heard the Dhamma he memorizes it and
examines the meaning of the teaching as
he has memorized when he examines their
meaning he gains a reflective acceptance
of those teachings when he's gained a
reflective acceptance of those teaching
enthusiasm springs up when enthusiasm
has sprung up he applies his mindfulness
having applied his mindfulness he
scrutinizes having scrutinized he
strives resolutely striving he realizes
with the body
Supreme Truth and seized it by
penetrating it with wisdom in this way
student there is the discovery of truth
in this way one discovers truth in this
way we describe the discovery of truth
but as yet there is no final arrival at
truth in that way master Gautama there
is the discovery of truth in that way
one discovers truth in that way we
recognize the discovery of truth just so
you know I read this suit to some
college professors and they took notes
and wrote down and they said that is
exactly how we want to teach this but in
what way master Gautama is there the
final arrival at truth and what way does
one finally arrive at truth we asked
master Gautama about the final arrival
at truth the final arrival at truth
student lies in the repetition
development and cultivation of those
same things in this way student there is
the final arrival at truth in this way
one finally arrives at truth in this way
we describe the final arrival at truth
in that way master Gautama there is the
final arrival at truth in that way one
finally arrives at truth in that way we
recognize the final arrival at truth but
what master Gautama is most helpful for
the final arrival at truth we asked
master Gautama about the things most
helpful
for the final arrival at truth striving
is most helpful for the final arrival at
truth if one does not strive use right
effort one will not finally arrive at
truth but because one strives he does
finally arrive at truth that is why
striving is most helpful for finally
arriving at truth but what master go to
most helpful for striving we asked
master Gautam about the thing most
helpful for striving scrutiny is most
helpful for striving if one does not
scrutinize one will not strive but
because one scrutinize is one strives
that is why scrutiny is most helpful for
striving but what master go to muscle
for scrutiny we asked master Gautam
about the thing most helpful for
scrutiny application of mindfulness is
most helpful for scrutiny if one does
not apply one's mindfulness one will not
scrutinize but because one applies
mindfulness one scrutinizes that's why
the application of mindfulness is most
helpful for scrutiny but what master
Gautama is most helpful for the
application of mindfulness we asked
master Gautama about the thing most
helpful for the application of
mindfulness enthusiasm is most helpful
for the application of mindfulness if
one does not arouse enthusiast
someone will not apply their mindfulness
but because one arouses enthusiasm one
applies their mindfulness that is why it
is most helpful for the application of
mindfulness but master Gautama what is
helpful for zeal we asked master Gautama
about the thing most helpful for zeal
reflective acceptance of the teaching is
most helpful force for enthusiasm
student if one does not gain a
reflective acceptance of the teaching
enthusiasm will not spring up but
because one gains a reflective
acceptance of the teaching enthusiasm
springs up
that is why reflective acceptance of the
teaching is most helpful for enthusiasm
but what master Gautama is most helpful
for the reflective acceptance of the
teaching we asked master Gautama about
the thing most helpful for the
reflective acceptance of the teachings
examination of the meaning is most
helpful for a reflective acceptance of
the teachings if one does not examine
their meaning one will not gain a
reflective acceptance of the teachings
but because one examines their meaning
one gains a reflective acceptance of the
teachings that is why examination of the
meaning is most helpful for a reflective
acceptance of the teachings
but what master gautam Osmos helpful for
examination of the meaning we asked
master Gautama about the thing most
helpful for examination of meaning
memorizing the teaching is most helpful
for examining the meaning if one does
not memorize the teaching one will not
examine the meaning because but because
one memorizes the teaching one examines
a meaning in Burma they have I think
it's getting close to 20 monks that have
memorized the entire two Bittaker and
taken tests on it and they have to pass
by 90% if the first monk that had done
it after the long time of no one doing
it was called the Mingo and Siyad and I
had a chance to meet him and spend a
little time with him asking him
questions
it took him 19 years to memorize that
then the competition started and they
have it down to eight years they
memorize all of that stuff in eight
years that's really remarkable and you
know how you think about a test oh you
go to college and you got these tests
that last four hours and you feel like
you're wrung out by the time the test is
done well these tests that they have to
take they last for 30 days 10 hours a
day
half of it as oral half of it is written
no absolutely not
but what master Gautama is most helpful
for memorizing the teaching we asked
master Gautama about the thing most
helpful for memorizing the teaching
hearing the Dhamma is most helpful for
memorizing the teaching if one does not
hear the Dhamma one will not memorize
the teaching but because one hears the
Dhamma one memorizes the teaching
memorizing the teaching for you would be
the 5 precepts the four foundations of
mindfulness things like that the
hindrances whatever that is why hearing
the Dhamma is most helpful for
memorizing the teaching but what Master
Gautama is most helpful for hearing the
Dhamma we asked master Gautam about the
thing most helpful for hearing the
Dhamma giving ear is most helpful for
hearing the Dhamma
if one does not give ear one will not
hear the Dhamma but because one gives
here one hears the Dhamma
that is why giving here is most helpful
for hearing the Dhamma giving ear means
of listening very attentively not
letting your mind a ho-hum round
now you can attain nirvana by hearing
the Dhamma if you give here and you
understand what the teaching is about
and that happened with the first
discourse that the Buddha gave and it
happens sometimes if somebody is really
interested in let's see how the links of
dependent origination work and they
really listen closely to how it is
described in the sutas they can become a
sotapanna by listening to that because
their understanding is very good but
what master Gautama is most helpful for
giving here we asked master Gautama
about the thing most helpful for giving
here paying respect is most helpful for
giving here student if one does not pay
respect one will not give here but
because one pays respect one gives here
that is why paying respect is most
helpful for giving here listening
attentively respecting what's being said
but what master gautam isaiah respect we
asked master Gautama about the thing
most helpful for paying respect visiting
a teacher is most helpful for paying
respect if one does not visit a teacher
one will not be respect to him but
because one visits a teacher one pays
respect to him
that is why visiting is most helpful for
paying respect but what master Gautama
is helpful for visiting we asked master
Gautama about the thing most helpful for
visiting faith is most helpful for
visiting if faith in a teacher does not
arise one will not visit him but because
faith in a teacher arises one visits him
that's why faith is most helpful for
visiting so we just went in a great big
circle and that's how you learn the
Dhamma we asked master Gautam about the
preservation of truth and Master Gautama
answered about the preservation of truth
we approve of and accept that answer and
we are satisfied we asked master Gautama
about the discovery of truth and master
Gautama answered about the discovery of
truth we approve of and accept that
answer so we are satisfied we asked
master Gautama about the final arrival
at truth and master Gautama answered
about the final arrival at truth we
approve of and accept that answer
and so we are satisfied
we asked master Gautama about the thing
most helpful for the final arrival at
truth and master Gautama answered about
the thing most helpful for the final
arrival at truth we approve of and
accept that answer and so we're
satisfied whatever we ask master Gautama
about that he has answered we approve of
and accept that answer so we're
satisfied formally master Gautama we
used to think who are those ball paid
and reek looses those worthy menial
offspring of the kinsmen feet that they
would understand the Dhamma but master
Gautama has inspired and me a love for
recluses and confidence and recluses and
reverence for recluses magnificent
master Gautama magnificent from today
let master Gautama remember me as a lay
follower who has gone to him for refuge
for life interesting
yeah
and how it works
and the memorizing I mean the thing you
do in the morning with the precepts you
have to should have that memorized and
when you get off retreat I highly
suggest every morning you take the
precepts not as some kind of rite in
ritual and just run it through your mind
like it's nothing but as a reminder to
keep your precepts during the day
they're very very important to keep they
are a kind of protection if you keep
your precepts you are not ever going to
die from an accident you will die a
natural death when the time is right
anyway why don't we share some merit me
suffering ones be suffering free and the
fear struck fearless be may the grieving
shed all grief fed me all beings find
relief may all being shared this merit
that we've thus acquired for the
acquisition of all kinds of happiness
may beings inhabiting space and earth
divas and Nagas of mighty powers share
this merit of ours
may they long protect the Buddhist
dispensation