203 LESSON 21 03 2011 Ani Sutta The Peg Saddhammapatirupaka Sutta A Counterfeit of the True Dhamma FREE ONLINE eNΔlandΔ Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-POLITICS is SACRED with GOOD GOVERNANCE-C.M. greets people on occasion of Holi Appeals people to celebrate Holi-VOICE OF SARVAJAN HONEYLEAKS-International Buddhist Conference was inaugurated in Kandy-Special train for Buddhist pilgrims coming soonThrough http://sarvajan.ambedkar.org
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Ani Sutta: The Peg
Staying at Savatthi. “Monks, there once was a time when the Dasarahas had a large drum called ‘Summoner.’ Whenever Summoner was split, the Dasarahas inserted another peg in it, until the time came when Summoner’s original wooden body had disappeared and only a conglomeration of pegs remained. [1]
“In the same way, in the course of the future there will be monks who won’t listen when discourses that are words of the Tathagata β deep, deep in their meaning, transcendent, connected with emptiness β are being recited. They won’t lend ear, won’t set their hearts on knowing them, won’t regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works β the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples β are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping & mastering.
“In this way the disappearance of the discourses that are words of the Tathagata β deep, deep in their meaning, transcendent, connected with emptiness β will come about.
“Thus you should train yourselves: ‘We will listen when discourses that are words of the Tathagata β deep, deep in their meaning, transcendent, connected with emptiness β are being recited. We will lend ear, will set our hearts on knowing them, will regard these teachings as worth grasping & mastering.’ That’s how you should train yourselves.”
1.
The Commentary notes that the drum originally could be heard for twelve leagues, but in its final condition couldn’t be heard even from behind a curtain.
http://www.accesstoinsight.org/tipitaka/sn/sn16/sn16.013.than.html
SN 16.13
PTS: S ii 223
CDB i 680
Saddhammapatirupaka Sutta: A Counterfeit of the True Dhamma
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Walshe
On one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then Ven. Maha Kassapa went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “What is the cause, lord, what is the reason, why before there were fewer training rules and yet more monks established in final gnosis, whereas now there are more training rules and yet fewer monks established in final gnosis?”
“That’s the way it is, Kassapa. When beings are degenerating and the true Dhamma is disappearing, there are more training rules and yet fewer monks established in final gnosis. There is no disappearance of the true Dhamma as long as a counterfeit of the true Dhamma has not arisen in the world, but there is the disappearance of the true Dhamma when a counterfeit of the true Dhamma has arisen in the world. Just as there is no disappearance of gold as long as a counterfeit of gold has not arisen in the world, but there is the disappearance of gold when a counterfeit of gold has arisen in the world, in the same way there is no disappearance of the true Dhamma as long as a counterfeit of the true Dhamma has not arisen in the world, but there is the disappearance of the true Dhamma when a counterfeit of the true Dhamma has arisen in the world.[1]
“It’s not the earth property that makes the true Dhamma disappear. It’s not the water property… the fire property… the wind property that makes the true Dhamma disappear.[2]It’s worthless people who arise right here [within the Sangha] who make the true Dhamma disappear. The true Dhamma doesn’t disappear the way a boat sinks all at once.
“These five downward-leading qualities tend to the confusion and disappearance of the true Dhamma. Which five? There is the case where the monks, nuns, male lay followers, & female lay followers live without respect, without deference, for the Teacher. They live without respect, without deference, for the Dhamma… for the Sangha… for the Training… for concentration. These are the five downward-leading qualities that tend to the confusion and disappearance of the true Dhamma.
“But these five qualities tend to the stability, the non-confusion, the non-disappearance of the true Dhamma. Which five? There is the case where the monks, nuns, male lay followers, & female lay followers live with respect, with deference, for the Teacher. They live with respect, with deference, for the Dhamma… for the Sangha… for the Training… for concentration. These are the five qualities that tend to the stability, the non-confusion, the non-disappearance of the true Dhamma.”
1.
Gold, of course, does not go out of existence simply because there is counterfeit gold. What happens is that it goes out of use: People find that counterfeit gold is easier to use. An added implication of this statement may be that as long as there is only genuine gold, people will not doubt its authenticity. When there is both genuine and counterfeit gold, doubts will arise as to what is genuine β all gold becomes doubtful β and people will end up using whichever is easier or more to their liking.
2.
The point here is that the true Dhamma will not disappear through natural disasters, such as landslides, floods, fires, or windstorms. For an account of how people in the time of the Buddha understood natural events in terms of the four properties, see
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Colombo, 21 March, (Asiantribune.com):
Sri Lanka President Mahinda Rajapaksa inaugurated yesterday morning the International Buddhist Conference organized by the Indian Council for Cultural Relations (ICCR) at the Sri Lanka International Buddhist Academy (SIBA).
The Ministry of External Affairs and the Ministry of Buddhasasna and Religious Affairs of Sri Lanka, together with the Sri Lanka International Buddhist Academy and the University of Peredeniya were the Partner Institutes for the Conference, which is being organized as part of the joint commemoration by India and Sri Lanka of the 2600th anniversary of the attainment of awakenment by Lord Buddha.
Prime Minister of Sri Lanka D.M. Jayaratne, Prof. G. L. Peiris, Minister of External Affairs, Mr. Ashok K. Kantha, High Commissioner of India and Mr. Suresh K. Goel, Director General, Indian Council for Cultural Relations (ICCR) participated in the inauguration of the conference.
The Governor of the Central Province, a number of senior Cabinet Ministers, the Attorney General of Sri Lanka, Deputy Ministers, Members of Parliament, Provincial Ministers, and Members of the Central Provincial Council and senior officials of the Government of Sri Lanka also attended the inauguration ceremony.
Scholars from Cambodia, Indonesia, India, Nepal, Myanmar, Sri Lanka, Thailand and Vietnam are participating in the Conference, which has as its theme βCultural Interface between India and Sri Lanka based on Buddhist History, Art, Literature and Philosophyβ. The papers presented at the two-day Conference will be published in the form of a volume.
Addressing the august gathering, High Commissioner Kantha emphasized the continuing relevance of the fundamental and universal values and philosophies that Lord Buddha propounded. He underlined that cultural interaction between India and Sri Lanka had been marked by constant cross fertilization in the spheres of art, literature and philosophy and the journey of the Holy Tree from India to Sri Lanka demonstrated this amply. High Commissioner also highlighted the other activities being undertaken by India to commemorate the Sambuddhtva Jayanthi.
These include an exposition of the Kapilvastu Relics in Sri Lanka later this year, setting up of an Indian gallery at the International Buddhist Museum in Kandy and installation of a specially crafted idol of Lord Buddha in Sarnath style from the Gupta period at the entrance of the International Buddhist Museum complex in Sri Dalada Maligawa. He also announced that Indian Railways was planning to launch a special Buddhist Train Damba Diwa Vandana later this year from Chennai catering to Sri Lankan pilgrims, adding that all these initiatives were reflective of Indiaβs desire to strengthen her cultural and people-to-people linkages with Sri Lanka, with which India shared deep historical bonds.
Speaking at the inaugural ceremony, Mr. Suresh K. Goel, Director General, ICCR emphasized the important role of cultural communication and dialogue in increasing mutual understanding and highlighted the key role being played by ICCR in this regard. He reiterated the commitment of ICCR to strengthening the cultural relationship between India and Sri Lanka through activities such as exchange of cultural troupes, exhibitions, distinguished visitors and scholarships.
Prof. G. L. Peiris, Honβble Minister of External Affairs of Sri Lanka, also addressed the gathering, highlighting the foundation of many modern-day precepts in Buddhist thought and philosophy. Following his address, the Diyawadane Nilame of Sri Dalada Maligawa presented the first issue of the academic journal of SIBA, βSri Lanka International Journal of Buddhist Studiesβ, to President Rajapaksa. The ceremony ended with a vote of thanks by the Vice-Chancellor of the University of Peredeniya. The academic sessions of the conference will be held today and tomorrow and the valedictory session will be held on 21st March.
The Conference being organized in Kandy is the third such conference on Buddhism sponsored by ICCR, following similar events in Singapore and Cambodia. More international conferences on Buddhism are on the anvil for Nepal and Vietnam.
- Asian Tribune -
Indian Railways would launch a special Buddhist train, βDamba Diwa Vandana,β later this year from Chennai to cater to Sri Lankan pilgrims, Indian High Commissioner to Sri Lanka Ashok K. Kantha said in Kandy on Sunday.
A large number of Buddhist pilgrims from Sri Lanka visited India and the train would be a cheaper mode of transportation for them. This was among the initiatives that reflected India’s desire to strengthen her cultural and people-to-people linkage with Sri Lanka, with which India shared deep historical bonds, Mr. Kantha said.
He was speaking at an international Buddhist conference organised by the Indian Council for Cultural Relations (ICCR).
Sri Lankan President Mahinda Rajapaksa inaugurated the conference and Prime Minister D.M. Jayaratne participated.
Scholars from Cambodia, Indonesia, India, Nepal, Myanmar, Sri Lanka, Thailand and Vietnam are participating in the conference, which has as its theme βCultural Interface between India and Sri Lanka based on Buddhist History, Art, Literature and Philosophy.β The papers presented at the two-day conference will be published in the form of a volume.
At the inaugural ceremony, Director General of ICCR Suresh K. Goel said the council was committed to strengthening the cultural relationship between India and Sri Lanka through activities such as exchange of cultural troupes, exhibitions, distinguished visitors and scholarships.
The Ministry of External Affairs and the Ministry of Buddhasasna and Religious Affairs of Sri Lanka, together with the Sri Lanka International Buddhist Academy and the University of Peredeniya, are the partner institutes of the conference. It is being organised as part of the joint commemoration by India and Sri Lanka of the 2600th anniversary of the attainment of enlightenment by Lord Buddha.
This is the third such conference on Buddhism sponsored by the ICCR. The previous ones were held in Singapore and Cambodia. More international conferences on Buddhism are on the anvil in Nepal and Vietnam.
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Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: |
The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.βI received from Buddha,β said Ananda, β82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.β They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.
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