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corruption of Dharma


Re: STED 31asb: 31 flavors of asubha, 31 body parts

Post by frank k » Sat Aug 03, 2019 8:45 am
The main point here is if one opens their eyes and carefully monitors what Theravada did over the centuries, they willfully changed earlier established words of the Buddha to support new agendas. This is no small matter. In the case of VRJ (vism. redefinition of jhana), it has huge implications on how people practice meditation, as one example.

I don't see why adding to verse (Snp 1.11) would be any more difficult to corrupt than any other type of willful textual corruption, other than they would need to match the meter, style, etc.

People need to open their eyes and pay attention when Theravadans are re writing the word of the Buddha. If you don't stand your ground, then the corruption of Dharma just continues to get worse over time.

Another example, at the 6th council, Mahasi Sayadaw replaced MN 10 satipatthana, with DN 22 maha satipatthana. That is no small change. If you compare with the version of satipatthana preserved in the Abhidhamma pitaka, it's a far smaller and focused version of satipatthana. 


Re: STED 31asb: 31 flavors of asubha, 31 body parts

Post by frank k » Sat Aug 03, 2019 8:52 am
jabalí wrote: ↑
Fri Aug 02, 2019 2:11 am
The list of 32 parts is an example, not an incantation. There is nothing wrong with reflecting in another order or on other parts.
You're missing the big picture. Of course it doesn't matter if there's 25, 28, 31, 32, or 550 body parts. The issue here is corruption of Dharma, and people need to take a stand and preserve the earliest agreed upon words of the Buddha that we have access to. If you don't, which is what happened historically, then you get various schools of Abhidharma which share some common denominators but evolved quite differently, and Mahayana, Vajrayana, and who knows how many more yanas before Buddhism becomes completely unrecognizable.

At least some of the other Abhidharma schools were honest and attributed authorship to disciples of the Buddha. Whereas Theravada created a fairy tale that the Buddha actually taught Abhidhamma and passed it down through Sariputta, and Theravadins take that fairy tale literally, they believe Abhdhamma is the word of the Buddha.

Mahayanists believe that a month after the 1st council where the arahants gathered to recite and consolidate the suttas, then they secretly convened another council to do the same for the Mahayana sutras.

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