1At Sāvatthī. "Bhikkhus, once in the past the Dasārahās had a kettle drum called the Summoner.[n.367] Spk: The Dasārahās were a khattiya clan, so called because they took a tenth portion from a hundred (satato dasabhagaṁ gaṇhiṁsu—reference not clear). The Summoner (ānaka) was the name of a drum, made from the claw of a giant crab. It gave off a sound that could be heard for twelve yojanas all around and was therefore used to summon the people to assembly on festival days. When the Summoner became cracked, the Dasārahās inserted another peg. sn.ii.267 Eventually the time came when the Summoner's original drumhead had disappeared and only a collection of pegs remained.

"So too, bhikkhus, the same thing will happen with the bhikkhus in the future. When those discourses spoken by the Tathāgata that are deep, deep in meaning, supramundane, dealing with emptiness, are being recited,[n.368] Spk: Deep (gambhīra) by way of the text (pāḷivasena), like the Salla Sutta (Sn III, 8; Se: Sallekha Sutta = MN No. 8); deep in meaning (gambhīrattha), like the Mahavedalla Sutta (MN No. 43); supramundane (lokuttara), i.e., pointing to the supramundane goal; dealing with emptiness (suññatāpaṭisaṁyutta), explaining mere phenomena devoid of a being (sattasuññatA-dhammamattam eva pakāsakā), like the Sankhittasaṁyutta (?).
This passage recurs at SN55.53, in commenting on which Spk cites as examples texts that sometimes differ from those cited here. See V, n. 366. they will not be eager to listen to them, nor lend an ear to them, nor apply their minds to understand them; and they will not think those teachings should be studied and mastered.

2But when those discourses that are mere poetry composed by poets, beautiful in words and phrases, created by outsiders, spoken by their disciples,[n.369] Spk glosses sāvakabhāsitā as tesaṁ tesaṁ sāvakehi bhāsitā, referring back to the outsiders (bāhiraka). Spk-pṭ clarifies: "By the disciples of any of those who were not known as the Buddha’s disciples." are being recited, they will be eager to listen to them, will lend an ear to them, will apply their minds to understand them; and they will think those teachings should be studied and mastered. In this way, bhikkhus, those discourses spoken by the Tathāgata that are deep, deep in meaning, supramundane, dealing with emptiness, will disappear.

"Therefore, bhikkhus, you should train yourselves thus: ‘When those discourses spoken by the Tathāgata that are deep, deep in meaning, supramundane, dealing with emptiness, are being recited, we will be eager to listen to them, will lend an ear to them, will apply our minds to understand them; and we will think those teachings should be studied and mastered.’ Thus should you train yourselves."

1Sāvatthiyaṁ vihārati. "Bhūtapubbaṁ, bhikkhave, dasārahānaṁ ānako nāma mudiṅgo ahosi. Tassa dasārahā ānake ghaṭite aññaṁ āṇiṁ odahiṁsu. Ahu kho so, bhikkhave, samayo yaṁ ānakassa mudiṅgassa porāṇaṁ pokkharaphalakaṁ antaradhāyi. Āṇisaṅghāṭova avasissi.

Evameva kho, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ, ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti na sotaṁ odahissanti na aññā cittaṁ upaṭṭhāpessanti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.

2Ye pana te suttantā kavikatā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhāpessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. Evametesaṁ, bhikkhave, suttantānaṁ tathāgatabhāsitānaṁ gambhīrānaṁ gambhīratthānaṁ lokuttarānaṁ suññatappaṭisaṁyuttānaṁ antaradhānaṁ bhavissati.

Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu sussūsissāma, sotaṁ odahissāma, aññā cittaṁ upaṭṭhāpessāma, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban"ti.

Sattamaṁ.