From: https://youtube.com/watch?v=OqA1yx0KQvA

Context: Throughout this transcript, Bhante Vimalaramsi is the speaker unless otherwise indicated.

but to believe these three teachers

dhamma paula buddha dasa and Buddha

cosas to be the same teaching as the

Buddha's it doesn't match up very well

and I was quite concerned with it at one

time after I'd been studying the suitors

for a while and seeing wow this is

really different than what they were

talking about I went to a monk friend of

mine he was an eight-year monk he was

very very intelligent and I said Vontae

I cannot take the rasoi manga as the

Buddhist teaching and he quite clearly

said then you can't be a tear about a

monk and I went oh

and he said but she can be a Buddhist

monk

so I thank him very kindly for that and

I stopped being a tear about a monk

after that I became a Buddhist monk and

she won't believe it but this really is

the definition of being a tear about a

monk you have to take three teachers to

be the same as a Buddha one of them was

Damo Paulo that's right it was about the

second century AD he so that was about

800 years after the Buddha he started up

from this of ossified ins he started up

tera vaada and he was in the Lower South

not not all the way south but kind of

Midway south and he started up

University there and then India yeah and

the venerable Buddha dasa went from

India to Sri Lanka because the Sri

Lankans had written everything in sri

lankan all of the commentaries and that

sort of thing and he translated that

back into Pali but he did it with a very

high heart to understand Pali and Buddha

Gosa came along a few years later and he

had quite a mind his mind was a very

sharp he had memorized all of the Vedas

and he got involved with the teaching of

abhidhamma

and Pali and he considered himself very

much an expert in Pali and he started

having these thoughts that he knew more

than his teacher did

and his teacher read his mind that's

part of the danger about being around

months because they that happens

occasionally and the teachers said now

what you have to do is you have to go to

Sri Lanka and go through all of those

commentaries again and put them in more

practical terms easier to understand

Polly as he was on the boat going to Sri

Lanka Buddha dasa was on a boat going

back to India he just finished all of

this very high hard to understand Pali

commentaries and supposedly I don't know

how true this is these two boats met in

the middle and they discussed how would

be the best way to do the translation

and then Buddha dasa left now Dhamma

Paulo he is the one and he was quite

influenced by not only serve a stove on

philosophy but he also had a mixture of

some Mahayana in it Mahayana he's the

one that came up with the access

concentration Hoopa Chara Samadhi and

moment-to-moment concentration Konica

Samadhi he's the one that said

this is the same as the apana Samadhi

bananas full absorption so you can you

can interchange those if you want to

well Buddha go Sagat to sri lanka and he

saw the problems and he tried to there

was three or four different sects that i

all had ideas and he had tried to bring

them all together as he wrote the

Vasudha maha and he missed quite a bit

when he got to the part about meditation

he didn't know anything about meditation

he was just the scholar but he knew what

the Vedas said about meditation and he

knew what Dhamma Paulo had said about

access concentration and moment to

moment concentration so he mixed that

all together with Buddhist words haven't

said meditation is meditation it all

works the same there you are and he's

the one that influenced an awful lot of

monks during that time the monks in sri

lanka there weren't so many of them and

they were not they become lakhs and this

happens in buddhism there's there's ebbs

and flows just like in everything and

they didn't have much practice and they

didn't have my scholarship and buddha

goose' was really a good scholar and he

wrote in a way that really sounded right

and he came up with the 40 different

kinds of men

stationed at the Buddha thought he made

up some of that stuff anyway yes of

course that's why he learned the Vedas

so he was just kind of mixing and

matching and trying to make it sound

Buddhist and sometimes he would take one

sentence and saying see the Buddha said

this about that instead of going to do

the whole suit to see what the book was

Buddha was actually talking about so

when he got done with that book he

presented it and everybody all the monks

got excited yeah this is it

now we're really this this tells us

exactly how to meditate another thing

that he did was he broke concentration

meditation off of mindfulness meditation

so he made it like there were two

different meditations which doesn't

agree with the sutras and he made up all

kinds of interesting observations about

mindfulness he came up with nine insight

knowledge --is which later turned to

sixteen with the sub commentary written

by maja società

and these insight knowledge --is they're

kind of referred to a little bit in the

suitors but not as insight knowledge

--is the insight knowledge --is that

you're experiencing as seeing how this

process works and seeing it and getting

the old Wow's and letting go of old ways

of thinking and being and developing new

ways of thinking and being that's what

the insights are supposed to be Buddha

goes one pointed concentration and

dividing the jhana practice and the

mindfulness practice he divided them

they aren't the same and to this day you

go and you talk to a lot of people that

are practicing with asana they will say

stay away from the jhanas you can't

attain nirvana if you practice the

dramas and the way that they're teaching

it there right so this is it gets real

tricky because the Buddha was talking

about one kind of jhana Buddha go so was

talking about another kind of jhana in

the kind of jhana the Buddha was talking

about was opening your mind and being

aware and seeing how the links of

dependent origination actually work and

the kind of concentration and

mindfulness meditation or

Vipassana meditation that buddha Gosa

taught there was an over emphasis on

realising impermanence suffering

non-self and maja sociedade Vallot this

method where if you get to the

equanimity to formations and you start

to go deeper you see a Nietzsche three

or four times very quickly or dukkha

three or four times very quickly or not

three or four times very quickly and

then you have a blackout that's we just

blank out when you come back you your

mind naturally starts to review from the

second insight knowledge all of the

insight knowledge is and how you

experience them so there's a lot of

confidence in that kind of practice

because they've seen it for themselves

and it matches up with what mozzies

iodized said

it doesn't match up with what the Buddha

says the Buddha says that you can sir

well one of the commentaries on the

Buddha on the Buddha's observation is

you can see one or all three of the

characteristics of existence that is

Anitra do cannot without ever seeing the

links of dependent origination but when

you see the links of dependent

origination you see each Anitra do

kanata in every link an awful lot of the

people that are practicing street PIPA

sana you go to the connected discourses

is a mutiny Chaya there is sector that

chapter number 12 is called the need

honest a muta there's eighty-four

suitors just on the practice of seeing

dependent origination

and it says very clearly if you don't

know and see this as it actually is

you're not going to attain nirvana but

when you do know and see this as it

actually is you will attain nirvana so

maja see saya da has used the tara vada

ideas to develop what is there about it

today and one of the definitions of

being a terawatt a monk and I don't care

what any other monk says is that you

have to take the Vasu team Agha to be

the same teaching as the buddha in the

six buddhist council that happened in

1950s that my teacher was taking part of

they put the visooli manga in the D

donnas nicaya and that's a major mistake

but the whole thing is and this is where

venerable Casilla and I very much agree

mostly because he's been listened to me

talk that whatever comes out of the

visit imago we have to be very cautious

of because it is misleading and I

understand this very very well because I

had 20 years of practicing the visibly

Mogga i studied the Vasu team Agha I

knew where every gun let's go to this

page it says this right here see and

then you go to you come to the sutras

and it doesn't agree I always went back

to the Vasudha Mogga instead of staying

with what the Buddha taught and it was

very confusing

when I had a monk come up and tell me

you know what your teaching is right but

you're using the languages of the city

Mogga and it clouds what you're saying a

bit why don't you just use certain

language and I was giving a retreat

right after that and I decided I'm gonna

read the suit to these folks and see

what happens I read one suited to them

everybody understand it they started

going deep in their practice a lot

faster than I ever did and then with my

taking the time to study the different

suitors and they anapanasati suited

figuring out that the standard what is

it three or four dyads in me in the on

upon ascites suit

it wasn't talking about what they said

it was talking about was talking about

being in the jhanas

and that's when I started practicing and

exploring about the tightness because in

in the in that suit death as well as the

sati putana suit it says on the

in-breath you tranquilize your bodily

formation on the out-breath you

tranquilize your bodily formation well

what does that mean

I've talked to a lot of monks and I said

look it says this right here when you're

practicing meditation to you to do that

oh no I'm practicing the way my teacher

tells me to practice one pointed

concentration so the understanding has

been lost for a lot of years and it's

just now starting to come back into

being again

but to believe these three teachers

Donna Paula

Buddha dasa and Buddha goose' to be the

same teaching as the Buddha's it doesn't

match up very well and I was quite

concerned with it at one time after I've

been studying the suit is fertile well

and seeing wow this is really different

than what they were talking about I went

to a monk friend of mine it was an

80-year monk he was very very

intelligent and I said bhante I cannot

take the Vasili manga as the Buddha's

teaching and he quite clearly said then

you can't be a tear about a monk and I

went oh

and he said but she can be a for this

month when I was in South Korea I was

giving a talk to a lot of monks I must

have been a hundred of them there

they're all very well-educated in their

Mahayana Buddhism and I started talking

about something and this monk stands up

in the back and he's I'm going through a

translator but he's basically saying

you're teaching the same as the mañana

teach yeah I got translated to me and I

said I'm not a terawatt a month I'm not

a Mahayana month I'm a Buddhist monk and

they all started clapping

so that gave you a little bit of history

about the terror violence and that's why

we don't call ourselves terrified ins

here we've just now started to develop

the the handle I guess you'd call it of

suit devadutt there was a suit to

violence act didn't last very long

in the early part of the Buddhist rafter

is parinibbana a few hundred years and

we are an American tradition

you go to Thailand you have to learn

Thai I don't want to learn Thai I have

dyslexia yeah I have real problem with

languages I'm lucky to be able to speak

English

go to Burma you have to learn Burmese

and you come to this country and you say

well I want to go to a Buddhist

monastery and learn about Buddhism all

of the monasteries from other countries

are cultural centers not interested in

teaching what the Buddha talked they're

interested in keeping their own culture

going which is going to fade out in 10

or 15 years so our practice now has to

grow so that there's something that can

replace that cultural stuff or Buddhism

will be lost

you

but to believe these three teachers

dhamma paula buddha dasa and Buddha

cosas to be the same teaching as the

Buddha's it doesn't match up very well

and I was quite concerned with it at one

time after I'd been studying the suitors

for a while and seeing wow this is

really different than what they were

talking about I went to a monk friend of

mine he was an eight-year monk he was

very very intelligent and I said Vontae

I cannot take the rasoi manga as the

Buddhist teaching and he quite clearly

said then you can't be a tear about a

monk and I went oh

and he said but she can be a Buddhist

monk

so I thank him very kindly for that and

I stopped being a tear about a monk

after that I became a Buddhist monk and

she won't believe it but this really is

the definition of being a tear about a

monk you have to take three teachers to

be the same as a Buddha one of them was

Damo Paulo that's right it was about the

second century AD he so that was about

800 years after the Buddha he started up

from this of ossified ins he started up

tera vaada and he was in the Lower South

not not all the way south but kind of

Midway south and he started up

University there and then India yeah and

the venerable Buddha dasa went from

India to Sri Lanka because the Sri

Lankans had written everything in sri

lankan all of the commentaries and that

sort of thing and he translated that

back into Pali but he did it with a very

high heart to understand Pali and Buddha

Gosa came along a few years later and he

had quite a mind his mind was a very

sharp he had memorized all of the Vedas

and he got involved with the teaching of

abhidhamma

and Pali and he considered himself very

much an expert in Pali and he started

having these thoughts that he knew more

than his teacher did

and his teacher read his mind that's

part of the danger about being around

months because they that happens

occasionally and the teachers said now

what you have to do is you have to go to

Sri Lanka and go through all of those

commentaries again and put them in more

practical terms easier to understand

Polly as he was on the boat going to Sri

Lanka Buddha dasa was on a boat going

back to India he just finished all of

this very high hard to understand Pali

commentaries and supposedly I don't know

how true this is these two boats met in

the middle and they discussed how would

be the best way to do the translation

and then Buddha dasa left now Dhamma

Paulo he is the one and he was quite

influenced by not only serve a stove on

philosophy but he also had a mixture of

some Mahayana in it Mahayana he's the

one that came up with the access

concentration Hoopa Chara Samadhi and

moment-to-moment concentration Konica

Samadhi he's the one that said

this is the same as the apana Samadhi

bananas full absorption so you can you

can interchange those if you want to

well Buddha go Sagat to sri lanka and he

saw the problems and he tried to there

was three or four different sects that i

all had ideas and he had tried to bring

them all together as he wrote the

Vasudha maha and he missed quite a bit

when he got to the part about meditation

he didn't know anything about meditation

he was just the scholar but he knew what

the Vedas said about meditation and he

knew what Dhamma Paulo had said about

access concentration and moment to

moment concentration so he mixed that

all together with Buddhist words haven't

said meditation is meditation it all

works the same there you are and he's

the one that influenced an awful lot of

monks during that time the monks in sri

lanka there weren't so many of them and

they were not they become lakhs and this

happens in buddhism there's there's ebbs

and flows just like in everything and

they didn't have much practice and they

didn't have my scholarship and buddha

goose' was really a good scholar and he

wrote in a way that really sounded right

and he came up with the 40 different

kinds of men

stationed at the Buddha thought he made

up some of that stuff anyway yes of

course that's why he learned the Vedas

so he was just kind of mixing and

matching and trying to make it sound

Buddhist and sometimes he would take one

sentence and saying see the Buddha said

this about that instead of going to do

the whole suit to see what the book was

Buddha was actually talking about so

when he got done with that book he

presented it and everybody all the monks

got excited yeah this is it

now we're really this this tells us

exactly how to meditate another thing

that he did was he broke concentration

meditation off of mindfulness meditation

so he made it like there were two

different meditations which doesn't

agree with the sutras and he made up all

kinds of interesting observations about

mindfulness he came up with nine insight

knowledge --is which later turned to

sixteen with the sub commentary written

by maja società

and these insight knowledge --is they're

kind of referred to a little bit in the

suitors but not as insight knowledge

--is the insight knowledge --is that

you're experiencing as seeing how this

process works and seeing it and getting

the old Wow's and letting go of old ways

of thinking and being and developing new

ways of thinking and being that's what

the insights are supposed to be Buddha

goes one pointed concentration and

dividing the jhana practice and the

mindfulness practice he divided them

they aren't the same and to this day you

go and you talk to a lot of people that

are practicing with asana they will say

stay away from the jhanas you can't

attain nirvana if you practice the

dramas and the way that they're teaching

it there right so this is it gets real

tricky because the Buddha was talking

about one kind of jhana Buddha go so was

talking about another kind of jhana in

the kind of jhana the Buddha was talking

about was opening your mind and being

aware and seeing how the links of

dependent origination actually work and

the kind of concentration and

mindfulness meditation or

Vipassana meditation that buddha Gosa

taught there was an over emphasis on

realising impermanence suffering

non-self and maja sociedade Vallot this

method where if you get to the

equanimity to formations and you start

to go deeper you see a Nietzsche three

or four times very quickly or dukkha

three or four times very quickly or not

three or four times very quickly and

then you have a blackout that's we just

blank out when you come back you your

mind naturally starts to review from the

second insight knowledge all of the

insight knowledge is and how you

experience them so there's a lot of

confidence in that kind of practice

because they've seen it for themselves

and it matches up with what mozzies

iodized said

it doesn't match up with what the Buddha

says the Buddha says that you can sir

well one of the commentaries on the

Buddha on the Buddha's observation is

you can see one or all three of the

characteristics of existence that is

Anitra do cannot without ever seeing the

links of dependent origination but when

you see the links of dependent

origination you see each Anitra do

kanata in every link an awful lot of the

people that are practicing street PIPA

sana you go to the connected discourses

is a mutiny Chaya there is sector that

chapter number 12 is called the need

honest a muta there's eighty-four

suitors just on the practice of seeing

dependent origination

and it says very clearly if you don't

know and see this as it actually is

you're not going to attain nirvana but

when you do know and see this as it

actually is you will attain nirvana so

maja see saya da has used the tara vada

ideas to develop what is there about it

today and one of the definitions of

being a terawatt a monk and I don't care

what any other monk says is that you

have to take the Vasu team Agha to be

the same teaching as the buddha in the

six buddhist council that happened in

1950s that my teacher was taking part of

they put the visooli manga in the D

donnas nicaya and that's a major mistake

but the whole thing is and this is where

venerable Casilla and I very much agree

mostly because he's been listened to me

talk that whatever comes out of the

visit imago we have to be very cautious

of because it is misleading and I

understand this very very well because I

had 20 years of practicing the visibly

Mogga i studied the Vasu team Agha I

knew where every gun let's go to this

page it says this right here see and

then you go to you come to the sutras

and it doesn't agree I always went back

to the Vasudha Mogga instead of staying

with what the Buddha taught and it was

very confusing

when I had a monk come up and tell me

you know what your teaching is right but

you're using the languages of the city

Mogga and it clouds what you're saying a

bit why don't you just use certain

language and I was giving a retreat

right after that and I decided I'm gonna

read the suit to these folks and see

what happens I read one suited to them

everybody understand it they started

going deep in their practice a lot

faster than I ever did and then with my

taking the time to study the different

suitors and they anapanasati suited

figuring out that the standard what is

it three or four dyads in me in the on

upon ascites suit

it wasn't talking about what they said

it was talking about was talking about

being in the jhanas

and that's when I started practicing and

exploring about the tightness because in

in the in that suit death as well as the

sati putana suit it says on the

in-breath you tranquilize your bodily

formation on the out-breath you

tranquilize your bodily formation well

what does that mean

I've talked to a lot of monks and I said

look it says this right here when you're

practicing meditation to you to do that

oh no I'm practicing the way my teacher

tells me to practice one pointed

concentration so the understanding has

been lost for a lot of years and it's

just now starting to come back into

being again

but to believe these three teachers

Donna Paula

Buddha dasa and Buddha goose' to be the

same teaching as the Buddha's it doesn't

match up very well and I was quite

concerned with it at one time after I've

been studying the suit is fertile well

and seeing wow this is really different

than what they were talking about I went

to a monk friend of mine it was an

80-year monk he was very very

intelligent and I said bhante I cannot

take the Vasili manga as the Buddha's

teaching and he quite clearly said then

you can't be a tear about a monk and I

went oh

and he said but she can be a for this

month when I was in South Korea I was

giving a talk to a lot of monks I must

have been a hundred of them there

they're all very well-educated in their

Mahayana Buddhism and I started talking

about something and this monk stands up

in the back and he's I'm going through a

translator but he's basically saying

you're teaching the same as the mañana

teach yeah I got translated to me and I

said I'm not a terawatt a month I'm not

a Mahayana month I'm a Buddhist monk and

they all started clapping

so that gave you a little bit of history

about the terror violence and that's why

we don't call ourselves terrified ins

here we've just now started to develop

the the handle I guess you'd call it of

suit devadutt there was a suit to

violence act didn't last very long

in the early part of the Buddhist rafter

is parinibbana a few hundred years and

we are an American tradition

you go to Thailand you have to learn

Thai I don't want to learn Thai I have

dyslexia yeah I have real problem with

languages I'm lucky to be able to speak

English

go to Burma you have to learn Burmese

and you come to this country and you say

well I want to go to a Buddhist

monastery and learn about Buddhism all

of the monasteries from other countries

are cultural centers not interested in

teaching what the Buddha talked they're

interested in keeping their own culture

going which is going to fade out in 10

or 15 years so our practice now has to

grow so that there's something that can

replace that cultural stuff or Buddhism

will be lost

you