Date: 26 August 2011 Time: 8:30 pm to 10:00 pm Venue: Reclining Buddha Shrine Hall Sri Lankaramaya Buddhist Temple Singapore
Nidhinaṃ'va pavattāraṃ, Yaṃ passe vajjadassinaṃ, Niggayhavādiṃ medhāviṃ, Tādisaṃ paṇḍitaṃ bhaje, Tādisaṃ bhajamānassa, Seyyo hoti na pāpiyo.
One should keep to the company of a wise man, who on seeing one’s faults, reproaches one, like a person who points out a treasure, (since) no ill-will befalls one who associates with such a person. Dhammapada Verse 76
Synopsis
Some people say: ‘Buddhism will only survive 5,000 years, Then it will disappear from the world’. Albert Einstein said: “The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both natural and spiritual, it should be based on a religious sense arising from the experience of all things natural and spiritual as a meaningful unity. Buddhism answers this description.
If there is any religion that would cope with modern scientific needs, it would be Buddhism” If Buddhism is so practical, scientific and rational, how can it disappear from human kind? Did Buddha say that his dispensation would disappear in 5,000 years’ time? ‘Rare is the arising of a Buddha in the world, So is the sublime teaching of the Buddha. As long as disciples practise the Dhamma, The world will not be emptied of enlightened ones.’ Said the Buddha
Na attahetu na parassa hetu, Na puttamicche na dhanaṃ na raṭṭhaṃ, Na iccheyya adhammena samiddhimattano, Sa sīlavā paññavā dhammiko siyā.
Neither for self-gain, nor for the sake of others, does a wise man do any wrong. He does not wish for children, wealth or a kingdom by doing any evil deeds. Such a person, who wishes not his success through unrighteous means, is virtuous, wise and righteous
Dhammapada Verse 84
Buddhism is a relatively new term. Buddha himself used the word “Dhamma” for his teachings. The unique function of the Buddha is to re-discover this Dhamma and propagate it to the world. That is why Buddhas appear in the world from time to time. They are the torch-bearers who re-discover the Dhamma, the same Truth, again and again. Dhamma also has a broader meaning. A Buddha arises to realize this supreme Dhamma, to make it known to the world by establishing a system of monks, nuns and lay people.
This system known as Sāsana or the Dispensation which is established for those who want to attain Nibbāna or enlightenment. The Dispensation of the Buddha is subdivided into three parts: The first is known as “Pariyatti Sāsana” which means the collective theory that explains the Truth. This refers to the Abhidhamma that includes discourses of the Buddha, ethical codes pertaining to the holy life, the monastic order and psychological analysis. The second part is “Paṭipatti Sāsana” which means Practice and Methodology.
Practice is impossible without knowledge of theory and theory is useless without practise. With Theory and Practice comes the third part known as “Paṭivedha”, meaning Realisation or Nibbāna, the perfect understanding of the Truth. Without Theory and Practice, it is impossible to understand the Truth to attain Nibbāna.
Hence, theoretical understanding with practise leading to realisation is collectively known as Dhamma. Our discussion today is on whether Dhamma will disappear from this world. Certain things disappear from this world when it is no longer practical to society. But the Dhamma is recognised as practical and one of the world’s most rational, scientific teachings.
The Dhamma has the following six great qualities:
1. Svākkhāto Bhagavatā Dhammo, The Dhamma is well expounded and well explained by the Buddha. It is good in the beginning, good in the middle and good in the end. There are no secrets or hidden teachings in the Dhamma.
2. Sanditthiko This Dhamma is visible here and now. It has nothing to do with superstitious beliefs. In many religions, the ultimate goal can only be achieved after death. In Buddhism, the ultimate goal, Nibbana, can be achieved while you are living here and now. There is nothing that says Nibbana can only be achieved after death. The Dhamma teaches the Four Noble Truths, Dependent Origination, and the three characteristics of nature. You can test these teachings and see it for yourself here and now.
3. Akāliko This Dhamma goes beyond the barriers of time and space. This Dhamma was relevant 2,500 years when the Buddha discovered it. It is still relevant today as it will be in the future. The Dhamma does not change with time, because it is the Perfect Truth. Wherever you are in the world, you will realise the same Truth when you practise the Dhamma.
4. Ēhi-passiko Inviting one to come and see for yourself. You do not need to have blind faith or encourage superstitious beliefs. Just like a piece of gold, the goldsmith cuts it to make sure it is genuine. In the same manner, the Dhamma is to be analysed, scrutinised and thoroughly checked. When you investigate the Dhamma, what you find is the Truth.
5. Ōpanayiko The Dhamma is capable of being entered upon and therefore it is worthy to be followed as a part of one's life.
6. Paccattam Vēditabbo Viññuhi ti
This Dhamma should be realised by the wise, by the individual, by herself, by himself. It is not a belief but something to be truly seen, understood and experienced personally.
When we analyse these six virtuous qualities of the Dhamma, we understand it to be practical, logical, rational and scientific. The greatest scientist of the twentieth century, Dr. Albert Einstein, said human beings grow more intelligent with time. Scientists will discover many other things in the universe. In a scientifically and technologically advanced human society, Einstein envisioned that only Buddhism will be relevant as a religion in such an environment. Based on what science can prove, he believed only Buddhism will remain relevant and applicable.
Here is where the question arises: If the Dhamma is so rational, scientific and practical, how can it disappear from human kind? Since Dhamma is the perfect truth of the universe, it cannot just disappear. Nonetheless it can still be forgotten by human beings. It may disappear from human kind, but not from the universe. That is why Buddhas rediscover the same Dhamma again and again. Buddhas do not create Dhamma, they re-discover the Dhamma from time to time. When human beings forget the path of the Dhamma, a Buddha will arise to re-discover the Dhamma and make it known to the world. That is the unique role of the Buddha.
There is a very popular belief among Buddhists that Buddhism will disappear from the world after 5,000 years. Regardless of what tradition or school you belong to, Buddhists all over the world believe that now that 2,500 year has passed, there will be no more Dhamma after the next 2,500 years. Here we would ask - did Buddha mention that the Dhamma will disappear in 5,000 years’ time? Where did Buddha mention this? It is very important for us to analyse and understand what Buddha had said. In Mahā Parinibbāna sutta, the Buddha clearly said that as long as his disciples practise the Dhamma, and as long as they lead the righteous way of life, this world will not be devoid of enlightened ones. It means that as long as human beings practise and follow this Dhamma, it will be preserved and there will be enlightened ones.
If we do not practise, it will disappear. Therefore, Dhamma will continue to exist as long as human beings practise it, but will cease when human beings stop their practice. I am sure many of you have heard that the Buddha was reluctant to start the order of nuns (Bhikkhuni Order). There were many reasons for this, but mainly it was due to social and cultural barriers. In India 2,500 years ago, Buddha had in fact refused to start the order of nuns despite three requests to do so.
Having established the Bhikkhuni Order, it is said that Buddha addressed Venerable Ānanda on this matter. “ Ānanda , the teachings of the Buddha could have been preserved for 1,000 years, but because of the establishment of the order of nuns, it will only survive 500 years”. This statement is found in the Vinaya Pitaka. However modern scholars viewed that this statement was not made by the Buddha but was in fact made by monks and wrote in the books. This is the thinking of some scholars. Where then did the Buddha say that the Dhamma will disappear in 5,000 years’ time? In the earliest Buddhist discourses preserved in the Theravāda tradition, we do not see such a statement by the Buddha. In fact this statement that the Dhamma will disappear in 5,000 years’ time appeared in a post canonical text, under the commentaries of Anagata-Vamsa (History of Future Events). It is stated that Buddha predicted that Buddhism will disappear in 5,000 years’ time and it explained in detail how this will take place.
Let us understand how this is explained in Anagata-Vamsa. In this text, it described the Dhamma will disappear in five stages: First stage: The disappearance of paṭivedha-sadhamma (the attainments / Doctrine – 1 st Stage). There will come a time after a long period where enlightened monks, nuns and lay people will no longer be around. During the time of the Buddha and a few hundred years after His passing, there were many enlightened monks and nuns. In this current age and time, we rarely hear of enlightened people living in our society. This is the first stage of disappearance of Buddhism. Second stage: Then after a long period of time, paṭipatti (the Practice – 2 nd Stage) will cease to exist.
There will no longer be monks and nuns dedicating themselves to pure practice. Though monks and nuns will continue to learn the Dhamma, they will not dedicate themselves to actual practice. In the near future, places where meditation courses are taught, as well as monks and nuns dedicated to the monastic practice, will disappear. Third stage: After another long period, the disappearance of pariyatti (texts – 3 rd Stage) will arise - Dhamma learning will fade away. The Tipitaka is the three main categories of texts that make up the Buddhist canon.
These three baskets of teachings comprising of Sutta Pitaka, Vinaya Pitaka and Abhidhamma will be confined to libraries or electronic media as people are no longer interested in learning the Dhamma. No one will fully understand Dhamma even after reading it. There cannot be realisation without the guidance of a master who has practised and realized the Truth. In time, the Dhamma will disappear. Fourth stage: This stage marks the disappearance of linga (signs – 4 th Stage) - or the disappearance of monks and nuns. In the distant future, it is said that monks and nuns will wear a yellow strip cloth around their necks. These will be known as monks and nuns in the distant future.
Fifth stage: In the final stage, there will be the disappearance of dhātu (the relics, the monuments – 5 th Stage). The disappearance of relics arises because people cease to respect them. As they are not respected, monasteries will subsequently be abandoned. There will no longer be any monks and nuns protecting them. That is how the Dhamma will disappear from the earth and it is said that all these will materialise within 5,000 years. The post-canonical text in Anagata-Vamsa is not the only recorded text but many similar records dated thousands of years back also stated the same event will happen. So this can possibly happen! Whether or not Buddha said the Dhamma will disappear in 5,000 or 10,000 years is not important.
The highlight is that He clearly taught that as long as the Dhamma is practised, it will not disappear. Great civilizations have come and gone, magnificent empires built and eventually destroyed. Whatever arises in this world is subject to change. This is the law of Anicca - the Law of Impermanence. The teachings of the Buddha are also subject to this law and will one day vanish from the human world. This is because human beings are increasingly becoming more materialistic, while regressing in their virtuous qualities. There are a few discourses where the Buddha talked on the degeneration of the Dispensation of the Buddha.
In the Dakkhinavibanga-Sutta, the Buddha explained the benefits of giving. There is a section in it where he also talked about immoral monks who will appear in the distant future. Towards the end of the Dispensation of the Buddha, there will be monks and nuns called “Kāsavakanṭaka”. These monks and nuns do not don the robe but instead wear a yellow strip around their necks or hands. They will conduct business, lead a family life, earn a living and live like lay people. This will be the last monastic order. In the Mahāsupina Jātaka (No 77), the Buddha also referred to the degeneration of the Dispensation. One day, the King of Kosala had a series of 16 dreams strung together.
In one incident, he saw gold exchanged for buttermilk. Upon conferring with the Buddha over his strange dreams, Buddha predicted that towards the end of the decline of the Dispensation of the Buddha, monks and nuns will teach the Dhamma for money, even charging for discourses. These monks and nuns will use the Dhamma, originally used to eradicate greed, hatred, to instead generate greed, hatred and delusion among human kind. These incidents and stories told by the Buddha showed us if we do not practise, the Dispensation will degenerate and disappear eventually. It has nothing to do with the teachings of the Buddha, but solely arises from the faults of human kind.
Before we find out what happens when Buddhism ceases to exist in earth, we need to have a proper understanding of Buddhist cosmology. From the Buddhist point of view, this ever-changing universe consists of billions of galaxies that are in the process of arising and disappearing. Buddhism recognizes that the universe has four stages of transformation that tracks its development and destruction.
They are: 1. Saṃvaṭṭa - the contraction of the universe. 2. Saṃvarṭṭhāyi - the commencement of the universe contracting. 3. Vivaṭṭa - the commencement of the universe expanding. 4. Vivaṭṭaṭhāyi - the expansion of the universe.
The above process will continue indefinitely. Modern scientists have also conducted many experiments and research on this subject. Albert Einstein came up with the theory of a static universe.
Subsequently, Edwin Hubble discovered that the universe is in fact not static, but constantly changing and expanding and the speed of expansion accelerates with time. This is what Buddha said thousands of years ago. Buddhism recognizes these four stages and now the universe is in the process of expansion. In this process of expansion and contraction, planets with living beings arise. There will be planets in the process of evolution as well as destruction. It takes a Kappa, or an incalculable period of time, for a world system to go from evolution to destruction. Kappa means eon which is a cosmic way of time measurement. It will be eons when a Buddha appears. There will also be a time when the teachings of the Buddha will completely disappear.
One day a monk came to the Buddha and asked “Venerable Sir, can you explain to me the length of a Kappa or eon”. Buddha said it was impossible to explain the length of a Kappa. The monk then asked the Buddha for an analogy. Buddha said, “Monks, suppose there is a mountain that is Yojana high, Yojana wide and Yojana all around. Every one hundred years, a man comes with a fine cloth and brushes the fabric against this solid rock and he goes away. Another one hundred years, he comes back again, brushes the soft fabric and goes away. In time, the man will completely destroy this solid rock by brushing against the rock with his fine cloth. A kappa takes a much longer time. This solid rock might have vanished and been destroyed but the kappa or eon will not come to an end.”
During a world cycle, suitable life forms arise and then undergo the process of destruction. This earth we are living in today will one day come to an end. This eon or kappa that we are living in is known as Bhadra kappa, an auspicious eon. Why is it auspicious? According to Buddhist cosmology, five Buddhas will arise within this incalculable period of time. Four have already appeared. The fourth Buddha was Buddha Sakyamuni born about 2,500 years back. The fifth Buddha will appear in the distant future before this earth comes to an end or the world cycle comes to the point of destruction. What will happen once Buddhism disappears from this earth?
According to the Cakkawanti Sutta in Digha Nikāya, human beings used to live up to 80,000 years a long time ago. Gradually human beings became immoral and unskilful, so their life span was reduced accordingly. 2,500 years ago in the time of the Buddha, the average life-span of human being was 120 years. Once in a while, you will come across someone in their 90s or even 100, but it is very rare today. These days people barely live past 70 or 80 years. To live till 80 is considered as an exceptional lifespan today. It is said in time to come, human beings’ lifespan will degenerate to just ten years due to their continued path of immorality and unskilful behaviour.
Within these ten years, they are born, mate, reproduce and die. Human beings will be very unhealthy physically and mentally, as well as immoral. Constant wars will arise between human beings leading to destruction and an end of human civilization. After this period, there will be virtuous human beings returning to the empty cities. Realizing their mistake, they will start to change by living a morally upright life, and live healthily both in mind and body. Gradually, their lifespan will increase again. They will then live to 100, 200, 300, 1,000 years and continue until it reaches 80,000 years.
In this time, a supremely enlightened Buddha called Maitreya will arise. This is when hundreds of thousands of human beings will join the order to become monks and nuns and attain enlightenment. Even the greatest king of the land will become a monk and attain enlightenment. These stories can be found at the end of the discourse of the Cakkavatti Sutta. This is the only section in the early teachings and discourses where Buddha Maitreya has been mentioned. Although practical, scientific and rational, Buddhism will disappear in time to come. Yet, the disappearance of Buddhism is not the end as another Buddha will arise before this world system comes to a complete end.
My friends, Buddha said: Kiccho manussapaṭilābho - Rare is the life of a human being. By birth, human beings are lucky. We have done a lot of merits to be born as a human being.
Kicchaṃ macchāna jīvitaṃ - Leading a righteous way of life is not easy. Living a noble and dignified life is difficult, but we should strive hard on the path.
Kicchaṃ saddhammasavanaṃ – Dhamma is rare in the world and will not be here forever. Whether it lasts 5,000 years, 10,000 years or 100,000 years is nothing compared to the bigger context of cosmic time. Teachings of the Buddha will disappear from the world eventually when human beings become more materialistic, marking a dark period of a lack of spiritual development.
Kiccho buddhānaṃ uppādo – Rare is the arising of a Buddha in the world, as they do not arise often. It will be eons in the universe where no Buddha will arise. We are considered lucky because in this world cycle, another Buddha is expected to arise before the world comes to an end.
With this knowledge, what should wise human beings do, like those of us who are born as a human being when the Dhamma still exists? Whenever or wherever possible, we should dedicate ourselves to practise virtuous, wholesome and skilful actions, practise the Dhamma diligently to purify our mind, and avoid evil, immoral and unwholesome practices. In time to come, step by step, we will move from dark to light, from light to light.
This Dhamma which is good in the beginning, good in the middle and good in the end, recognises the path of moral discipline and mental cultivation, which leads to the cultivation of wisdom. When we follow the Dhamma, we will become enlightened, noble human beings. The purpose of this human life is to be perfect and that perfection will come from training oneself on this path.
Na taṃ mātā pitā kayirā, Aññe vā pi ca ñātakā, Sammāpaṇihitaṃ cittaṃ, Seyyaso naṃ tato kare. Neither mother nor father nor any other relative could do, what a well-directed mind does in making an individual a superior being. Dhammapada Verse 43
Selected Dhamma Talks in 2011 by Venerable K. Rathanasara Sri Lankaramaya Buddhist Temple 30C, St. Michael Road Singapore 328002