The Counterfeit of the True Teaching

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Mahākassapa went up to the Buddha, bowed, sat down to one side, and said to him:

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākassapo bhagavantaṁ etadavoca:

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Then Venerable Mahākassapa went up to the Buddha, bowed, sat down to one side, and said to him: Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākassapo bhagavantaṁ etadavoca:

“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants?*Asked by Bhaddāli at MN 65:29.1. There, the Buddha said, as he did to Sāriputta at Bu Pj 1:3.4.6, that decline comes from defiling influences in the Saṅgha. See too the account of the monk Subhadda, whose relief at the Buddha’s passing prompted Mahākassapa to organize the First Council (DN 16:6.20.1). And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?”

“ko nu kho, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu? Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti?

“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants?*Asked by Bhaddāli at MN 65:29.1. There, the Buddha said, as he did to Sāriputta at Bu Pj 1:3.4.6, that decline comes from defiling influences in the Saṅgha. See too the account of the monk Subhadda, whose relief at the Buddha’s passing prompted Mahākassapa to organize the First Council (DN 16:6.20.1).“ko nu kho, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu? And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?” Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti?

“That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. The true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.*In an age of commercialized spirituality, counterfeit translations and fake Buddhas generated by AI, proliferation of sects and gurus, and collapse of moral authority of traditional Saṅgha under the weight of institutional corruption, this seems relevant.

“Evañcetaṁ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti. Na tāva, kassapa, saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati.*saddhammappatirūpakaṁ → saddhammapatirūpakaṁ (bj); saddhammapaṭirūpakaṁ (sya-all, pts1ed, pts2ed) Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti.

“That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. “Evañcetaṁ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti. The true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. Na tāva, kassapa, saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati.*saddhammappatirūpakaṁ → saddhammapatirūpakaṁ (bj); saddhammapaṭirūpakaṁ (sya-all, pts1ed, pts2ed)But when the counterfeit of the true teaching appears in the world then the true teaching disappears.*In an age of commercialized spirituality, counterfeit translations and fake Buddhas generated by AI, proliferation of sects and gurus, and collapse of moral authority of traditional Saṅgha under the weight of institutional corruption, this seems relevant.Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti.

It’s like native gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world.*Jātarūpa is the natural, unworked gold, for which the technical term is “native gold” (see AN 3.70:38.4, AN 3.101:1.1). I believe jātarūpa stems from the common Vedic sense of rūpa as “form” or “manifestation” of the gods. Jāta is what is “born” or what is part of the “natural” order. Thus jātarūpa is the manifestation of the divine form (of the sun) in nature. Bṛhadāraṇyaka Upaniṣad 6.4.25 says that when a child is born, the father whispers “speech” in his ear, then feeds him butter and honey with a piece of jātarūpa. He brings into his child at birth the wisdom of the Vedas and the divine radiance. Compare jātaveda, which is the divine knowledge brought to mortals in nature in the form of “fire”. But when counterfeit gold appears in the world then native gold disappears.*Kauṭilya details the regulation of the various kinds of gold and its adulterants in Arthaśāstra 2.13 and 2.14.

Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṁ hoti yāva na jātarūpappatirūpakaṁ loke uppajjati. Yato ca kho, kassapa, jātarūpappatirūpakaṁ loke uppajjati, atha kho jātarūpassa antaradhānaṁ hoti.

It’s like native gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world.*Jātarūpa is the natural, unworked gold, for which the technical term is “native gold” (see AN 3.70:38.4, AN 3.101:1.1). I believe jātarūpa stems from the common Vedic sense of rūpa as “form” or “manifestation” of the gods. Jāta is what is “born” or what is part of the “natural” order. Thus jātarūpa is the manifestation of the divine form (of the sun) in nature. Bṛhadāraṇyaka Upaniṣad 6.4.25 says that when a child is born, the father whispers “speech” in his ear, then feeds him butter and honey with a piece of jātarūpa. He brings into his child at birth the wisdom of the Vedas and the divine radiance. Compare jātaveda, which is the divine knowledge brought to mortals in nature in the form of “fire”.Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṁ hoti yāva na jātarūpappatirūpakaṁ loke uppajjati. But when counterfeit gold appears in the world then native gold disappears.*Kauṭilya details the regulation of the various kinds of gold and its adulterants in Arthaśāstra 2.13 and 2.14.Yato ca kho, kassapa, jātarūpappatirūpakaṁ loke uppajjati, atha kho jātarūpassa antaradhānaṁ hoti.

In the same way, the true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.

Evameva kho, kassapa, na tāva saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati. Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti.

In the same way, the true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. Evameva kho, kassapa, na tāva saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati. But when the counterfeit of the true teaching appears in the world then the true teaching disappears. Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti.

It’s not the elements of earth, water, fire, or air that make the true teaching disappear.*Disruptions in the elements create runaway climate change that makes life, and religious practice, impossible on earth (MN 28, AN 7.66). Rather, it’s the futile people who appear right here that make the true teaching disappear. The true teaching doesn’t disappear like a ship that sinks all at once.

Na kho, kassapa, pathavīdhātu saddhammaṁ antaradhāpeti, na āpodhātu saddhammaṁ antaradhāpeti, na tejodhātu saddhammaṁ antaradhāpeti, na vāyodhātu saddhammaṁ antaradhāpeti; atha kho idheva te uppajjanti moghapurisā ye imaṁ saddhammaṁ antaradhāpenti. Seyyathāpi, kassapa, nāvā ādikeneva opilavati; na kho, kassapa, evaṁ saddhammassa antaradhānaṁ hoti.

It’s not the elements of earth, water, fire, or air that make the true teaching disappear.*Disruptions in the elements create runaway climate change that makes life, and religious practice, impossible on earth (MN 28, AN 7.66).Na kho, kassapa, pathavīdhātu saddhammaṁ antaradhāpeti, na āpodhātu saddhammaṁ antaradhāpeti, na tejodhātu saddhammaṁ antaradhāpeti, na vāyodhātu saddhammaṁ antaradhāpeti; Rather, it’s the futile people who appear right here that make the true teaching disappear. atha kho idheva te uppajjanti moghapurisā ye imaṁ saddhammaṁ antaradhāpenti. The true teaching doesn’t disappear like a ship that sinks all at once. Seyyathāpi, kassapa, nāvā ādikeneva opilavati; na kho, kassapa, evaṁ saddhammassa antaradhānaṁ hoti.

There are five detrimental things that lead to the decline and disappearance of the true teaching. What five? It’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario, the training, and immersion.*All four wings of the dispensation are essential. | Meditative immersion is already included in the threefold training of ethics, immersion, and wisdom, but is specially emphasized here. | Today, much of Buddhism is deficient in these factors. The order of nuns is rejected by some communities dominated by a male Saṅgha. The Buddha has become a supernatural icon to be worshiped, while study of his teaching in the Suttas is rarely pursued. Monastic discipline is honored more in the breach than the observance. The practice of meditation is popular in some circles, but much of it aims at therapeutic outcomes rather than deep immersion, while some schools reject immersion altogether. These five detrimental things lead to the decline and disappearance of the true teaching.

Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. Katame pañca? Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṁ agāravā viharanti appatissā— ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.

There are five detrimental things that lead to the decline and disappearance of the true teaching. Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. What five? Katame pañca? It’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario, the training, and immersion.*All four wings of the dispensation are essential. | Meditative immersion is already included in the threefold training of ethics, immersion, and wisdom, but is specially emphasized here. | Today, much of Buddhism is deficient in these factors. The order of nuns is rejected by some communities dominated by a male Saṅgha. The Buddha has become a supernatural icon to be worshiped, while study of his teaching in the Suttas is rarely pursued. Monastic discipline is honored more in the breach than the observance. The practice of meditation is popular in some circles, but much of it aims at therapeutic outcomes rather than deep immersion, while some schools reject immersion altogether.Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṁ agāravā viharanti appatissā—These five detrimental things lead to the decline and disappearance of the true teaching. ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.

There are five things that lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. These five things lead to the continuation, persistence, and enduring of the true teaching.”

Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. Katame pañca? Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṁ sagāravā viharanti sappatissā— ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.

There are five things that lead to the continuation, persistence, and enduring of the true teaching. Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. What five? Katame pañca? It’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṁ sagāravā viharanti sappatissā—These five things lead to the continuation, persistence, and enduring of the true teaching.” ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.