Dispensation of Buddha

A discussion on all aspects of Theravāda Buddhism
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DNS
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Re: Dispensation of Buddha

Post by DNS »

cookiemonster wrote: Wouldn't you agree, that because two individuals who cultivated high degrees of similar kammic action (high levels of jhana, for example) will both achieve similar kammic results (e.g. rebirth into the Brahma heaven)? I believe that was what Buddha taught. Or, to give another example, I am in the same group (male, ethnic group, etc.) as my brother because our past kamma was very similar.
No, I don't agree with the second part. As you noted yourself the Buddha talked quite a bit about the workings of kamma and how we each receive our kamma, individually and this can manifest as beautiful or ugly, intelligent or not so intelligent, healthy or unhealthy, affluent birth or poor, and in many other ways, but in no place is there any distinction by ethnic groups or race.

You can find all those distinctions the Buddha talked about in all ethnic groups.

WorldTraveller
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Re: Dispensation of Buddha

Post by WorldTraveller »

SarathW wrote:There is a detailed analysis of Kamma in "Buddha and his teaching" by Narada.
There it explain five Niyamas.

http://www.urbandharma.org/udharma14/budtea.html" onclick="window.open(this.href);return false;" onclick="window.open(this.href,"gl");return false;" onclick="window.open(this.href,","gl";gl");return false;
Well it's not a Sutta. According to that, five niyamas first appear in Abhidhammávatára, a 5th century Abhidhamma treatise by Buddhadatta of Uragapura.

Thanks anyway. :smile:

SarathW
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Re: Dispensation of Buddha

Post by SarathW »

Hi WT
May be you are right.
If you study Dhamma properly you would realise all the contents in Abhidhamma also find in Sutta.

Eg: Dhamma Niyama Sutta


The word "nature" means everything in the world which is not organized and constructed by man. The Pali equivalents which come closest to "nature" are loka and yathabhuta. The former is usually translated as "world" while the latter literally means "things as they really are." The words dhammata and niyama are used in the Pali canon to mean "natural law or way."

http://www.accesstoinsight.org/lib/auth ... itude.html" onclick="window.open(this.href);return false;

However for benefit of other I will post a summary again:

According to Buddhism, there are five orders or processes (Niyamas) which operate in the physical and mental realms:
1.Kamma Niyama, order of act and result, e.g., desirable and undesirable acts produce corresponding good and bad results.
2.Utu Niyama, physical (inorganic) order, e.g., seasonal phenomena of winds and rains.
3.Bija Niyama, order of germs or seeds (physical organic order); e.g., rice produced from rice-seed, sugary taste from sugar cane or honey etc. The scientific theory of cells and genes and the physical similarity of twins may be ascribed to this order.
4.Citta Niyama, order of mind or psychic law, e.g., processes of consciousness (Citta vithi), power of mind etc.
5.Dhamma Niyama, order of the norm, e.g., the natural phenomena occurring at the advent of a Bodhisatta in his last birth, gravitation, etc.
“As the lamp consumes oil, the path realises Nibbana”

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Re: Dispensation of Buddha

Post by WorldTraveller »

SarathW wrote:If you study Dhamma properly you would realise all the contents in Abhidhamma also find in Sutta.
To this I don't agree. For an example, where in the Sutta, Lord Buddha talked about a specific amount of mind moments per one material instance? Visuddhimagga says there are 16 mind moments, while Abhidhammatthasaṅgaha says, no, there are 17!

SarathW
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Re: Dispensation of Buddha

Post by SarathW »

Do not pay too much attention to the number.
eg: Javana thought moment can vary from one to seven depend on the kamma.
Pay attention to the steps and how mind works.
The steps can relate back to Sutta.
“As the lamp consumes oil, the path realises Nibbana”

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Re: Dispensation of Buddha

Post by WorldTraveller »

SarathW wrote:Do not pay too much attention to the number.
eg: Javana thought moment can vary from one to seven depend on the kamma.
Pay attention to the steps and how mind works.
The steps can relate back to Sutta.
Well, that goes against "all the contents in Abhidhamma also find in Sutta" claim. No worries friend, I'm a follower of 'Buddha-vacana', not of 'later aditions'. Hence, what Adhidhamma says, not an issue for me practicewise.

Cheers! :smile:

SarathW
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Re: Dispensation of Buddha

Post by SarathW »

There is no assurance even Sutta is Buddha Vachana.
Trust your experience.
:anjali:
“As the lamp consumes oil, the path realises Nibbana”

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Re: Dispensation of Buddha

Post by WorldTraveller »

SarathW wrote:There is no assurance even Sutta is Buddha Vachana.
Yes, true. One example is Anupada Sutta. A large part of four main nikayas contain authentic Buddha Vachana. But, sometimes mixed with other stuff as mentioned in one of King Kosala's dreams.
SarathW wrote:Trust your experience.
This can be very dangerous unless one comes with a strong karmic support. I alone know too many false claims of meditation attainments--not a surprise since we are 2000+ years since Tathagata.

:anjali:

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Re: Dispensation of Buddha

Post by khemindas »

thepea wrote:
Sun Dec 20, 2015 5:50 pm
David N. Snyder wrote: No, according to the texts he said that the Dispensation would only last 500 years in total if bhikkhunis are ordained. According to the Commentaries, the Dispensation would still last 5,000 years because the Buddha (is said to have) set up the extra rules for nuns.
I found this online, perhaps someone could explain the arising of the second sasana of the Buddha. why do the five periods occur twice? Is this in line with your understanding or is this something different?


During the period from the time of Buddha Gotama to the minimum life span, the Buddha's Dispensation (Buddha-sasana) will disappear. When the Buddha agreed to create the Bhikkhuni Sangha, he told Ven. Ananda that the Sasana would last only half as long because of this. Instead of lasting one thousand years, it would last five hundred years. The commentary on the Abhidhamma text, Dhammasangani, says that when the First Buddhist Council convened by Ven. Maha-Kassapa rehearsed the Pali Canon, this made it possible for the Sasana to endure for five thousand years.[48]

The commentaries on the Vinaya Pitaka[49] and the Anguttara-nikaya[50] say that the eight important rules which the Buddha gave to the Bhikkhuni Sangha will make his Teachings last for five thousand years rather than five hundred. There will be one thousand years for Arahats who attain analytical insight, one thousand years for Arahats without those attainments, one thousand years for Non-returners, one thousand years for Once-returners, and one thousand years for Stream-winners. After these five thousand years of penetration of the true Doctrine (pativedha-sadhamma),[51] the accomplishment in the texts (pariyatti-dhamma) will remain. After the accomplishment in the texts disappears, the signs (linga) will continue for a long time.

In the commentary to the Theragatha[52] the Sasana is said to consist of five periods: (1) the age of deliverance (vimutti-yuga), (2) the age of concentration (samadhi-yuga), (3) the age of morality (sila-yuga), (4) the age of learning [the texts] (suta-yuga), and (5) the age of generosity (dana-yuga). Ven. Dhammapala says, conerning the disappearance of learning, "In a region where there is no purity of morality, accomplishment (in the texts) remains through taking up great learning, through the desire to acquire, etc. But when accomplishment in the summary [i.e., the Patimokkha] is completley ended, it disappears. From that time on, only the mere sign (linga) remains. Then, having accumu- lated riches in various ways, they give away gifts (dana); this, truly, is the last right practice. Then, [the period starting] after the disappearance of learning is the last time (pacchima-kala). Others say that it is from the time of the disappearance of morality." According to the tradition in Burma, the Sasana will last five thousand years. The five periods will occur twice. The first half of the Sasana has just passed, with each of the five periods lasting five hundred years. We are now in the second half, when these periods will be repeated, each lasting for another five hundred years.

In the Anagatavamsa commentary, the Buddha is said to preface the account of the future Buddha Ariya Metteyya by saying his own dispensation will disappear in five stages: (1) the disappearance of analytical insight (patisambhida), (2) the disappearance of the Paths and Fruition States, (3) the disappearance of the practice (patipatti), (4) the disappearance of the texts (pariyatti), and (5) the disappearance of the Sangha.

Other commentaries also speak in terms of five stages of disappearance (antaradhana) of the Sasana:[53] (1) First, there will be the disappearance of attainment (adhigama), which would correspond to the age of deliverance. (2) The second disappearance is of the practice (patipatti), which corresponds to the ages of concentration and morality. (3) The disappearance of accomplishment in the texts (pariyatti) is third and corresponds to the age of learning. (4) The fourth disappearance is of the signs (linga). During this period, the only good action left is making gifts to those who wear a yellow strip of cloth around their necks, so this would correspond to the age of generosity. When this disappearance occurs, five thousand years will have passed.[54] After this period there occurs (5) the disappearance of the relics (dhatu). When the relics no longer receive honour, they will assemble at the seat where the Buddha attained Awakening under the Great Bodhi tree. There, they will make an effigy of the Buddha and perform a marvel similar to the Twin Marvel and will teach the Doctrine. No human being will be present, only Devas from the ten thousand world systems will listen, and many of them will attain release. After that, the relics will be burned up without remainder.[55]
The commentary wrongly explain yellow strip of cloth around their necks literally. Here instead of looking into commentary we need to look into another sutta in khuddaka nikaya at itivuttaka in apayika sutta:
This was said by the Blessed One, said by the Arahant, so I have heard: "Monks, these two are doomed to deprivation, to hell, for not abandoning their conduct. Which two? One who, not living the celibate life, pretends to be one who lives the celibate life; and one who groundlessly accuses one who lives the celibate life perfectly & purely of uncelibate behavior. These are the two who are doomed to deprivation, to hell, for not abandoning their conduct."


He goes to hell,
the one who asserts
what didn't take place,
as does the one
who, having done,
says, 'I didn't.'

Both — low-acting people —
there become equal:
after death, in the world beyond.

An ochre robe tied 'round their necks,
many with evil qualities
— unrestrained, evil —
rearise, because of their evil acts,
in hell.

Better to eat an iron ball
— glowing, aflame —
than that, unprincipled &
unrestrained,
you should eat the alms of the country.

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