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By Peter Masefield

Booklet by means of Masefield, Peter

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Extra info for Divine Revelation in Pali Buddhism

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Here it might be argued that although there had been monks of bad behaviour and thus not possessed of the fourth sonipattiyaIiga* , the possession of that morality dear to the ariyans* , this can have been the case only until the Parinibbana , when all monks were declared savakas* . This would be to ignore the fact that the Nikayas are permeated with a fear of decline and of the disappearance of the true Dhamma* that will be marked by the monks not listening to those suttantas spoken by the Tathagata , deep , deep in meaning , supermundane* , dealing with sun­ nata; they will instead prefer those suttantas made by poets, tricked out with fair-sounding phrases , external (to the Teaching - AA ii 147) and spoken (merely) by savakas* (S ii 266f; cp A i 72) .

Scatter Death's army like an elephant a house of reeds ! ' (S i 1 57 Thag 256 Miln 245 ) . It is unlikely that such an exhortation would have been necessary in the case of savaka* Brahmas who, as anagllmins* , would already have become free of Death , that is Mara , and of the vinipata . Rather his words must have been addressed to those Brahmas who would be returners , with the implication that a puthujj ana deva can , whilst still a deva , become a savaka* and thus conquer Mara . Here we may once more recall the incident during which Gopika rebuked three former monks who had been reborn as mere gandhabbas through their failure to attend to the Buddha when he was teaching Dhamma .

It was such a consideration that no doubt underlay the re mark of a peti that a gift given to a lay-follower who was a savaka* of e Perfectly E nlightened One would, when assigned to her, be of great n efit (Pv I 104-5 ) and the claim at PvA 46 that freedom from the � 30 D I V I N E RE VELATION I N P A L l B U D D H ISM peta-plane could be achieved by the assignment of a gift made to a monk or to but one member of the Lord's ariyasangha* . It may be through an awareness of this distinction between the two sanghas that has resulted in its being the practice of the Kandyan branch of the Siyam Nikaya in Ceylon to accept alms not simply in the name of the present-day order of monks but also on behalf of the ariyasangha* reaching back as far as the great savakas* Sariputta and Moggallana, and so on .

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