AN4.160 — Sugatavinaya Sutta
Disciples, when a Well-Gone One (Sugata) is present in the world, or when the discipline of the Well-Gone One (Sugatavinaya) is present, it is for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
And what is a Well-Gone One? Here a Tathāgata arises in the world, an Arahant, a Fully Enlightened One, perfect in true knowing and conduct, a Well-Gone One, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One. This is a Well-Gone One.
And what is the discipline of the Well-Gone One? He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing. He reveals the holy life that is utterly perfect and pure. This is the discipline of the Well-Gone One.
Thus when a Well-Gone One is present in the world, or when the discipline of the Well-Gone One is present, it is for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
There are these four things that lead to the confusion and disappearance of the true Dhamma. What four?
Here disciples learn the discourses wrongly, with poorly arranged words and phrases. When the words and phrases are poorly arranged, the meaning is also misunderstood. This is the first thing that leads to the confusion and disappearance of the true Dhamma.
Again disciples are difficult to admonish, having qualities that make them difficult to instruct, being impatient and not accepting guidance. This is the second thing that leads to the confusion and disappearance of the true Dhamma.
Again those disciples who are learned, who have memorized the teachings, who are bearers of the Dhamma, the discipline, and the summaries, do not carefully teach the discourses to others. With their passing, the discourses become rootless and without refuge. This is the third thing that leads to the confusion and disappearance of the true Dhamma.
Again elder disciples are indulgent, slack, leaders in backsliding, having laid down the burden of seclusion, they do not strive for the attainment of the unattained, the realization of the unrealized. The later generation follows their example. They too become indulgent, slack, leaders in backsliding, having laid down the burden of seclusion, they do not strive for the attainment of the unattained, the realization of the unrealized. This is the fourth thing that leads to the confusion and disappearance of the true Dhamma.
Disciples, these four factors lead to the confusion and disappearance of the true Dhamma. What are these four? Here the disciples thoroughly learn the discourses that are well-grasped with precise words and phrases. When the words and phrases are precise, the meaning is also clear. This is the first factor that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.
Furthermore the disciples are obedient, endowed with qualities that make them easy to instruct, patient, and accepting of guidance. This is the second factor that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.
Furthermore those disciples who are learned, who have memorized the teachings, who are bearers of the Dhamma, the Vinaya, and the summaries, they carefully teach the discourses to others. After their passing, the discourses are not cut off at the root but remain with a refuge. This is the third factor that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.
Furthermore the elder disciples are not indulgent, not lax, they are dedicated to seclusion, they initiate effort for the attainment of the unattained, the realization of the unrealized. The later generation follows their example. They too are not indulgent, not lax, dedicated to seclusion, initiating effort for the attainment of the unattained, the realization of the unrealized. This is the fourth factor that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.
These are the four factors that lead to the stability, non-confusion, and non-disappearance of the true Dhamma.