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Welcome to the discussion forum, Uyap!
Yes. All Buddhas teach the same Buddha Dhamma.
That includes the Four Noble Truths, Noble Eightfold Path, and Paticca Samuppada.
Our Solar system lasts around 15 billion years; that is 15 thousand million years. During this cycle four Buddhas have already appeared with Buddha Gotama the last and Buddha Kassapa before him. There is one more Buddha appearing before the destruction of this Earth. A given Buddha Sasana of a given Buddha lasts from 5000 to 80,000 years. And Buddha Sasana of two consecutive Buddhas could be separated by millions of years. So, when one Buddha Sasana (teachings of a given Buddha) disappears from the world (among humans), there will be a large time gap before the next.
Therefore, each Buddha discovers Buddha Dhamma on his own. Therefore, it seems to be amazing that they all come up with the same Dhamma. But that is simple to explain. Buddha Dhamma is the ultimate truth about this world. That truth or Dhamma never changes.
Finally, even though there are going to be five Buddhas in this “world cycle” (Maha Kalpa), that is very rare; it is called “Maha Baddha Kalpa“. For example, there were 30 such Maha Kalpas (about 450 billion years!) before this Maha Kalpa, where not a single Buddha appeared.
This is why we should try to make as much progress as possible within our lifetimes.
P.S. To complete this account, Buddha Dhamma (Four Noble Truths, Noble Eightfold Path, and Paticca Samuppada, etc) is ALWAYS valid regardless of whether those teachings are known to the humans or not. They are laws of Nature. The Buddhas just discover those laws — by their own efforts — and teach them.
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Lal:
“Buddha Sasana (teachings of a given Buddha) disappears from the world (AMONG HUMANS)” Capitals mine.
Do you mean to say that it does not disappear in higher realms?? that it is still accessible there in line with the duration of life of the beings in those realms? Or am I reading too much into it?
y not
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@y not:
Yes. The disappearance of Buddha Dhamma within thousands of years happens only in the human realm.
– There are rupavacara brahmas in the realms #23-#27 (which are reserved for Anagamis), who attained Anagami stage by listening to previous Buddhas who lived many aeons (Maha Kalpas) long ago. Note that the lifetime in those realms is 500 Maha Kalpas; see, “31 Realms of Existence“.I just remembered that you also pointed out (under a different topic) that one’s thoughts cannot directly cause another SIGNIFICANTLY. Yes. One can only make CONDITIONS for another to, say receive merits, but that living being must have the right causes to receive them; see, “Transfer of Merits (Pattidāna) – How Does it Happen?“.
You seem to pay good attention while reading posts!!
@Siebe:
That is correct. The Earth (and Solar system) will be re-formed billions of years after it is destroyed in about 5 billions years.
– Yes. There have been an infinite number of Earths. But don’t get into these things too much. These can distract one’s attention from the Path, especially since there is no evidence to support this re-formation from science, YET.
– It is to be noted that science thought that the universe is in a steady-state only 100 years ago. Einstein believed that and actually tried to incorporate a “fudge factor” into his cosmological model in order to force the universe to be in steady-state. -
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@Uyap said: “So in case of dhamma where is it’s position, sankhata or asankhata?”
The word should be “dhammā” which is an energy and it is a saṅkhata (conditioned) as it is subjected to anicca which is disintegrating, fickle, perishable, impermanent, subject to change, without existence, conditioned, worthless and subject to death.
More information on dhammā, read this post “What are Dhammā? – A Deeper Analysis“.
Saṅkhata dhatu (conditioned elements) are those whose arising and existence are influenced by one of four causes namely kamma (action), citta (consciousness), utu (temperature), and āhāra (nutriment). Nibbāna cannot be influenced by these four causes. Nibbāna is asaṅkhata dhatu (unconditioned element).
With metta, Seng Kiat
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“The word should be “dhammā” which is an energy and it is a saṅkhata (conditioned) as it is subjected to anicca which is disintegrating, fickle, perishable, impermanent, subject to change, without existence, conditioned, worthless and subject to death.’
Does it means that Dhamma as in buddha teaching also subject to change? For example buddha teaching regarding mount meru which is publicy deny by dalai lama?-
Dhamma and dhammā are not the same, Dhamma as in Buddha Dhamma is the Buddha’s doctrine could not be subject to change. But dhammā are rūpa or energy are subjected to change which is a saṅkhata.
For information on Mount Meru (which is Mount Kailash), please read the following pages:
Can you explain the “Maha Meru”?
Mount Kailash
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Lal:
Thank you.
Are there any suttas where this ‘retrieving from bygone desanas* in relation to the various realms are given? Or is it not necessary? Will it be simply (as I infered) and supported by your ” Note that the lifetime in those realms is 500 Maha Kalpas;” that it is in strict relation to whether desanas had been uttered by a Buddha (on this planet or on one from a previous generation of it) throughout the life span of the beings there – 576 million, 2.304 billion for deva relams 9 and 10 for instance.
Paying FULL attention is one of my better charachteristics, Lal, to the point of being oblivious to what is going on around me. When I was learning German,for instance, the teacher once asked me (in German of course): Why is it you never take down notes like the others do ? My reply was (I did not have to think about it); If I do not understand when the teacher is explaining, how will I understand from my own notes at home? I am not bragging about it; it is just my nature. There are other traits, NOT so admirable – I have to work on those.
y not
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Lal:
As to :
“One can only make CONDITIONS for another to, say receive merits, but that living being must have the right causes to receive them; see, “Transfer of Merits (Pattidāna) – How Does it Happen?“.’
I have read that post. There it is said , simply put, that the other must be open to receive whatever merits are intended to reach him/her. I do not recall any mention of CONDITIONS that one can make FOR THE OTHER in that respect. Can you please elaborate as much as you can on this? It is important for me.
thank you.
y not
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y not asked: “Are there any suttas where this ‘retrieving from bygone desanas* in relation to the various realms are given?”
This information is gathered from various suttas, including the Maha Parinibbana Sutta and the Dhammacakkappavattana Sutta. It will take a lot of time for someone to make a referenced account.
y not asked: ““One can only make CONDITIONS for another to, say receive merits, but that living being must have the right causes to receive them; see, “Transfer of Merits (Pattidāna) – How Does it Happen?“.’
AND I have read that post. There it is said , simply put, that the other must be open to receive whatever merits are intended to reach him/her. I do not recall any mention of CONDITIONS that one can make FOR THE OTHER in that respect”
I don’t think I can explain it any better than in that post. I gave the following analogy: A radio/television station is broadcasting a program. But the reception of the program by a radio/TV depends on the quality of that device and also whether it has been “tuned” to the correct station.
So, just sending merits (broadcasting signal) is not enough. One at the receiving end must have the right mindset (receiver tuned to receive it).Uyap sadi: ““Buddha Dhamma is the Buddha’s doctrine could not be subject to change.”
AND “Then can I assume Buddha Dhamma is Asankhata?”There are many things in this world that do not change. For example, the nama gotta (memory records) are permanent. Buddha Dhamma is like those nama gotta; do not change with time. That is why it is “akalika“.
The word “sankata” is used to denote things that arise due to “sankhara“, and lead to suffering or are associated with suffering. They arise due to avijja or ignorance of the Four Noble Truths (or in other words Tilakkhana, the true nature of this world).
Nibbana is attained when when the root causes for suffering are removed, i.e., cultivating panna. When panna gets to its pinnacle at the Arahant phala moment, the mind has seen the absolute true nature of this world and will not do any more sankhara that will lead to future suffering of any kind. Nibbana is called “asankata” in that sense. It is attained by stopping the arising of all such sankhara.
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The sutta is at: “Dhammacakkappavattana Sutta“.
The four posts there can be printed out or downloaded as a pdf using the “Print/PDF” button at the bottom of the page.
That can be done for any post at the website.
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