<p>This topic is the reason that why saṅgha at 1st saṅgayanā arrange tipitaka content like that. Because they realize to keep lifespan of buddhism. See <a href="https://buddhism.stackexchange.com/a/22891/10100">ruben2020's answer above</a>. For <a href="http://tipitaka.org/romn/cscd/s0203a.att1.xml" rel="nofollow noreferrer">pali source</a>. In my opinion, I think this is sāriputta-aggasāvaka's teaching because he authored saṅgītisutta, and abhidhamma. Also this comment appear in ānanda's, and sāriputta's commentary, too.</p>

<p>Vinaya pitaka, cuḷavagga, bhikkhunikhandhaka:</p>

<blockquote>
  <p>‘‘sace kho tvaṃ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te
  bhavissati upasampadā’’tiฯ</p>
  
  <p>‘‘seyyathāpi, bhante ānanda, itthī vā puriso vā daharo, yuvā,
  maṇḍanakajātiko sīsaṃnahāto uppalamālaṃ vā vassikamālaṃ vā
  atimuttakamālaṃ [adhimattakamālaṃ (syā.)] vā labhitvā ubhohi hatthehi
  paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpeyya; evameva kho ahaṃ,
  bhante, ānanda ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ
  anatikkamanīye’’tiฯ</p>
  
  <p>atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā
  bhagavantaṃ abhivādetvā ekamantaṃ nisīdiฯ ekamantaṃ nisinno kho āyasmā
  ānando bhagavantaṃ etadavoca – ‘‘paṭiggahitā, bhante, mahāpajāpatiyā
  gotamiyā aṭṭha garudhammā, upasampannā bhagavato mātucchā’’tiฯ</p>
  
  <p>‘‘sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye
  agārasmā anagāriyaṃ pabbajjaṃ, ciraṭṭhitikaṃ, ānanda, brahmacariyaṃ
  abhavissa, vassasahassaṃ saddhammo tiṭṭheyyaฯ yato ca kho, ānanda,
  mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ
  pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissatiฯ
  pañceva dāni, ānanda, <strong>vassasatāni saddhammo ṭhassati</strong>ฯ</p>
  
  <p>‘‘seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni [bahuitthikāni
  (sī. syā.)] appapurisakāni, tāni suppadhaṃsiyāni honti corehi
  kumbhathenakehi; evameva kho, ānanda, yasmiṃ dhammavinaye labhati
  mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ
  ciraṭṭhitikaṃ hotiฯ</p>
  
  <p>‘‘seyyathāpi , ānanda, sampanne sālikkhette setaṭṭikā nāma rogajāti
  nipatati, evaṃ taṃ sālikkhettaṃ na ciraṭṭhitikaṃ hoti; evameva kho,
  ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ
  pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hotiฯ</p>
  
  <p>‘‘seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā [mañjeṭṭhikā
  (sī. syā.)] nāma rogajāti nipatati, evaṃ taṃ ucchukkhettaṃ na
  ciraṭṭhitikaṃ hoti; evameva kho, ānanda, yasmiṃ dhammavinaye labhati
  mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ
  ciraṭṭhitikaṃ hotiฯ</p>
  
  <p>‘‘seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṃ
  bandheyya yāvadeva udakassa anatikkamanāya; evameva kho, ānanda, mayā
  paṭikacceva bhikkhunīnaṃ aṭṭha garudhammā paññattā yāvajīvaṃ
  anatikkamanīyā’’tiฯ</p>
</blockquote>

<p><strong>But upāli-etadagga commented, at 1st saṅgāyanā</strong>, about above context: </p>

<blockquote>
  <p>[403] kumbhathenakehīti kumbhe dīpaṃ jāletvā tena ālokena paraghare
  bhaṇḍaṃ vicinitvā thenakacorehiฯ</p>
  
  <p>setaṭṭhikā nāma rogajātīti eko pāṇako nāḷimajjhagataṃ kaṇḍaṃ vijjhati,
  yena viddhattā nikkhantampi sālisīsaṃ khīraṃ gahetuṃ na sakkotiฯ</p>
  
  <p>mañjiṭṭhikā nāma rogajātīti ucchūnaṃ antorattabhāvoฯ mahato taḷākassa
  paṭikacceva āḷinti iminā pana etamatthaṃ dasseti – yathā mahato
  taḷākassa āḷiyā abaddhāyapi kiñci udakaṃ tiṭṭheyya, paṭhamameva
  baddhāya pana yaṃ abaddhapaccayā na tiṭṭheyya, tampi tiṭṭheyya;
  evameva ye ime anuppanne vatthusmiṃ paṭikacceva avītikkamanatthāya
  garudhammā paññattāฯ tesu apaññattesupi mātugāmassa pabbajitattā
  pañceva vassasatāni saddhammo tiṭṭheyyaฯ paṭikacceva paññattattā pana
  aparānipi pañcavassasatāni ṭhassatīti evaṃ paṭhamaṃ vuttaṃ
  vassasahassameva ṭhassatītiฯ <strong>vassasahassanti cetaṃ</strong>
  <strong>paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttaṃ</strong>ฯ tato pana uttarimpi
  sukkhavipassakakhīṇāsavavasena vassasahassaṃ, anāgāmivasena
  vassasahassaṃ, sakadāgāmivasena vassasahassaṃ, sotāpannavasena
  vassasahassanti evaṃ pañcavassasahassāni paṭivedhasaddhammo ṭhassatiฯ
  pariyattidhammopi tāniyevaฯ</p>
</blockquote>

CC BY-SA 3.0
2017-09-26T23:20:37.680Z
2017-09-26T23:46:25.997Z
2017-09-26T23:46:25.997Z
Bonn
<p>Please see the essay "<a href="http://what-buddha-said.net/library/Metteyya/arimet03.htm" rel="nofollow noreferrer">The Coming Buddha, Ariya Metteyya</a>" by Ven. Sayagyi U Chit Tin:</p>

<blockquote>
  <p>During the period from the time of Buddha Gotama to the minimum life
  span, the Buddha's Dispensation (Buddha-sasana) will disappear. When
  the Buddha agreed to create the Bhikkhuni Sangha, he told Ven. Ananda
  that the Sasana would last only half as long because of this. Instead
  of lasting one thousand years, it would last five hundred years. <strong>The
  commentary on the Abhidhamma text, Dhammasangani, says that when the
  First Buddhist Council convened by Ven. Maha-Kassapa rehearsed the
  Pali Canon, this made it possible for the Sasana to endure for five
  thousand years.[48]</strong></p>
  
  <p><strong>The commentaries on the Vinaya Pitaka[49] and the Anguttara-nikaya[50]
  say that the eight important rules which the Buddha gave to the
  Bhikkhuni Sangha will make his Teachings last for five thousand years
  rather than five hundred.</strong> There will be one thousand years for Arahats
  who attain analytical insight, one thousand years for Arahats without
  those attainments, one thousand years for Non-returners, one thousand
  years for Once-returners, and one thousand years for Stream-winners.
  After these five thousand years of penetration of the true Doctrine
  (pativedha-sadhamma),[51] the accomplishment in the texts
  (pariyatti-dhamma) will remain. After the accomplishment in the texts
  disappears, the signs (linga) will continue for a long time.</p>
  
  <p>In the commentary to the Theragatha[52] the Sasana is said to consist
  of five periods: (1) the age of deliverance (vimutti-yuga), (2) the
  age of concentration (samadhi-yuga), (3) the age of morality
  (sila-yuga), (4) the age of learning [the texts] (suta-yuga), and (5)
  the age of generosity (dana-yuga). Ven. Dhammapala says, concerning the
  disappearance of learning, "In a region where there is no purity of
  morality, accomplishment (in the texts) remains through taking up
  great learning, through the desire to acquire, etc. But when
  accomplishment in the summary [i.e., the Patimokkha] is completely
  ended, it disappears. From that time on, only the mere sign (linga)
  remains. Then, having accumulated riches in various ways, they give
  away gifts (dana); this, truly, is the last right practice. Then, [the
  period starting] after the disappearance of learning is the last time
  (pacchima-kala). Others say that it is from the time of the
  disappearance of morality." According to the tradition in Burma, the
  Sasana will last five thousand years. The five periods will occur
  twice. The first half of the Sasana has just passed, with each of the
  five periods lasting five hundred years. We are now in the second
  half, when these periods will be repeated, each lasting for another
  five hundred years.</p>
</blockquote>

<hr>

<p>Footnotes:</p>

<blockquote>
  <p>[48] As 27, see Expos. 35.<br>
  [49] Sp 1291.<br>
  [50] Mp IV 136f.</p>
</blockquote>

<p>List of Abbreviations:</p>

<pre><code>As =   Atthasalini (trans., Expos.).
       BN 630/862 = Bibliotheque nationale, Pali mss 
       630 and 862, commentary on Anag. We thank Mme J. 
       Filliozat for making available a copy of her 
       transcription of this text.
Expos.=The Expositor (As).
Sp =   Samantapasadika (commentary on the Vinaya Pitaka).
Mp =   Manorathapurani (commentary on the Anguttara Nikaya).
</code></pre>

CC BY-SA 3.0
2017-09-26T15:18:42.457Z
2017-09-27T01:10:07.613Z
2017-09-27T01:10:07.613Z
ruben2020
<p>Everyone is saying that the Dhamma will last 5000 years after the parinibbana. That it will last in Sri Lanka. So far I haven't found any authentic sources even in Tripitaka saying that </p>

<p>Are there any sources if so please do provide. If not, is this some fact created by people in Sri Lanka back in the days ?</p>

<dhammas>
Sources on the lifespan of Dhamma
# Sources on the lifespan of Dhamma

(Asked by: username_0 on 2017-09-26)

Everyone is saying that the Dhamma will last 5000 years after the parinibbana. That it will last in Sri Lanka. So far I haven't found any authentic sources even in Tripitaka saying that

Are there any sources if so please do provide. If not, is this some fact created by people in Sri Lanka back in the days ?

**Tags:** dhammas


---

## 2 answers

### Answer by username_2 on 2017-09-26. Score: 3

Please see the essay "The Coming Buddha, Ariya Metteyya" by Ven. Sayagyi U Chit Tin:

During the period from the time of Buddha Gotama to the minimum life
  span, the Buddha's Dispensation (Buddha-sasana) will disappear. When
  the Buddha agreed to create the Bhikkhuni Sangha, he told Ven. Ananda
  that the Sasana would last only half as long because of this. Instead
  of lasting one thousand years, it would last five hundred years. The
  commentary on the Abhidhamma text, Dhammasangani, says that when the
  First Buddhist Council convened by Ven. Maha-Kassapa rehearsed the
  Pali Canon, this made it possible for the Sasana to endure for five
  thousand years.[48]
The commentaries on the Vinaya Pitaka[49] and the Anguttara-nikaya[50]
  say that the eight important rules which the Buddha gave to the
  Bhikkhuni Sangha will make his Teachings last for five thousand years
  rather than five hundred. There will be one thousand years for Arahats
  who attain analytical insight, one thousand years for Arahats without
  those attainments, one thousand years for Non-returners, one thousand
  years for Once-returners, and one thousand years for Stream-winners.
  After these five thousand years of penetration of the true Doctrine
  (pativedha-sadhamma),[51] the accomplishment in the texts
  (pariyatti-dhamma) will remain. After the accomplishment in the texts
  disappears, the signs (linga) will continue for a long time.
In the commentary to the Theragatha[52] the Sasana is said to consist
  of five periods: (1) the age of deliverance (vimutti-yuga), (2) the
  age of concentration (samadhi-yuga), (3) the age of morality
  (sila-yuga), (4) the age of learning [the texts] (suta-yuga), and (5)
  the age of generosity (dana-yuga). Ven. Dhammapala says, concerning the
  disappearance of learning, "In a region where there is no purity of
  morality, accomplishment (in the texts) remains through taking up
  great learning, through the desire to acquire, etc. But when
  accomplishment in the summary [i.e., the Patimokkha] is completely
  ended, it disappears. From that time on, only the mere sign (linga)
  remains. Then, having accumulated riches in various ways, they give
  away gifts (dana); this, truly, is the last right practice. Then, [the
  period starting] after the disappearance of learning is the last time
  (pacchima-kala). Others say that it is from the time of the
  disappearance of morality." According to the tradition in Burma, the
  Sasana will last five thousand years. The five periods will occur
  twice. The first half of the Sasana has just passed, with each of the
  five periods lasting five hundred years. We are now in the second
  half, when these periods will be repeated, each lasting for another
  five hundred years.


Footnotes:

[48] As 27, see Expos. 35.
  [49] Sp 1291.
  [50] Mp IV 136f.

List of Abbreviations:
As =   Atthasalini (trans., Expos.).
       BN 630/862 = Bibliotheque nationale, Pali mss 
       630 and 862, commentary on Anag. We thank Mme J. 
       Filliozat for making available a copy of her 
       transcription of this text.
Expos.=The Expositor (As).
Sp =   Samantapasadika (commentary on the Vinaya Pitaka).
Mp =   Manorathapurani (commentary on the Anguttara Nikaya).


---

### Answer by username_1 on 2017-09-26. Score: 0

This topic is the reason that why saṅgha at 1st saṅgayanā arrange tipitaka content like that. Because they realize to keep lifespan of buddhism. See [username_2's answer above](https://buddhism.stackexchange.com/a/22891/10100). For [pali source](http://tipitaka.org/romn/cscd/s0203a.att1.xml). In my opinion, I think this is sāriputta-aggasāvaka's teaching because he authored saṅgītisutta, and abhidhamma. Also this comment appear in ānanda's, and sāriputta's commentary, too.

Vinaya pitaka, cuḷavagga, bhikkhunikhandhaka:

> ‘‘sace kho tvaṃ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te
> bhavissati upasampadā’’tiฯ
>
> ‘‘seyyathāpi, bhante ānanda, itthī vā puriso vā daharo, yuvā,
> maṇḍanakajātiko sīsaṃnahāto uppalamālaṃ vā vassikamālaṃ vā
> atimuttakamālaṃ [adhimattakamālaṃ (syā.)] vā labhitvā ubhohi hatthehi
> paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpeyya; evameva kho ahaṃ,
> bhante, ānanda ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ
> anatikkamanīye’’tiฯ
>
> atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā
> bhagavantaṃ abhivādetvā ekamantaṃ nisīdiฯ ekamantaṃ nisinno kho āyasmā
> ānando bhagavantaṃ etadavoca – ‘‘paṭiggahitā, bhante, mahāpajāpatiyā
> gotamiyā aṭṭha garudhammā, upasampannā bhagavato mātucchā’’tiฯ
>
> ‘‘sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye
> agārasmā anagāriyaṃ pabbajjaṃ, ciraṭṭhitikaṃ, ānanda, brahmacariyaṃ
> abhavissa, vassasahassaṃ saddhammo tiṭṭheyyaฯ yato ca kho, ānanda,
> mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ
> pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissatiฯ
> pañceva dāni, ānanda, **vassasatāni saddhammo ṭhassati**ฯ
>
> ‘‘seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni [bahuitthikāni
> (sī. syā.)] appapurisakāni, tāni suppadhaṃsiyāni honti corehi
> kumbhathenakehi; evameva kho, ānanda, yasmiṃ dhammavinaye labhati
> mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ
> ciraṭṭhitikaṃ hotiฯ
>
> ‘‘seyyathāpi , ānanda, sampanne sālikkhette setaṭṭikā nāma rogajāti
> nipatati, evaṃ taṃ sālikkhettaṃ na ciraṭṭhitikaṃ hoti; evameva kho,
> ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ
> pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hotiฯ
>
> ‘‘seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā [mañjeṭṭhikā
> (sī. syā.)] nāma rogajāti nipatati, evaṃ taṃ ucchukkhettaṃ na
> ciraṭṭhitikaṃ hoti; evameva kho, ānanda, yasmiṃ dhammavinaye labhati
> mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ
> ciraṭṭhitikaṃ hotiฯ
>
> ‘‘seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṃ
> bandheyya yāvadeva udakassa anatikkamanāya; evameva kho, ānanda, mayā
> paṭikacceva bhikkhunīnaṃ aṭṭha garudhammā paññattā yāvajīvaṃ
> anatikkamanīyā’’tiฯ

**But upāli-etadagga commented, at 1st saṅgāyanā**, about above context:

> [403] kumbhathenakehīti kumbhe dīpaṃ jāletvā tena ālokena paraghare
> bhaṇḍaṃ vicinitvā thenakacorehiฯ
>
> setaṭṭhikā nāma rogajātīti eko pāṇako nāḷimajjhagataṃ kaṇḍaṃ vijjhati,
> yena viddhattā nikkhantampi sālisīsaṃ khīraṃ gahetuṃ na sakkotiฯ
>
> mañjiṭṭhikā nāma rogajātīti ucchūnaṃ antorattabhāvoฯ mahato taḷākassa
> paṭikacceva āḷinti iminā pana etamatthaṃ dasseti – yathā mahato
> taḷākassa āḷiyā abaddhāyapi kiñci udakaṃ tiṭṭheyya, paṭhamameva
> baddhāya pana yaṃ abaddhapaccayā na tiṭṭheyya, tampi tiṭṭheyya;
> evameva ye ime anuppanne vatthusmiṃ paṭikacceva avītikkamanatthāya
> garudhammā paññattāฯ tesu apaññattesupi mātugāmassa pabbajitattā
> pañceva vassasatāni saddhammo tiṭṭheyyaฯ paṭikacceva paññattattā pana
> aparānipi pañcavassasatāni ṭhassatīti evaṃ paṭhamaṃ vuttaṃ
> vassasahassameva ṭhassatītiฯ **vassasahassanti cetaṃ**
> **paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttaṃ**ฯ tato pana uttarimpi
> sukkhavipassakakhīṇāsavavasena vassasahassaṃ, anāgāmivasena
> vassasahassaṃ, sakadāgāmivasena vassasahassaṃ, sotāpannavasena
> vassasahassanti evaṃ pañcavassasahassāni paṭivedhasaddhammo ṭhassatiฯ
> pariyattidhammopi tāniyevaฯ


---

