- This topic has 14 replies, 6 voices, and was last updated 2 hours ago by
.
-
Posts
-
-
After recent listening and reflection, this is my working summary, kindly correct me where I’m off.
“Everything conditioned (saṅkhata) is anicca, dukkha, anattā, and arises by paṭicca-samuppāda. Outcomes have many causes under the five niyāma (utu, bīja, citta, kamma, dhamma), so nothing bends perfectly to my will. My work is to see this process clearly, stop adding fuel (taṇhā/upādāna), and cultivate the path. With these conditions, the cycle fades,and the asaṅkhata, Nibbāna, is realised.”
Theruwan Saranai 🙏
1 user thanked author for this post.
-
Yes. May be it can be a bit refined as follows.
1. Anything that arises in the world (living beings and their environments) is a saṅkhata, meaning it has a finite lifetime and is subject to unexpected changes during that lifetime. That is because they all arise from kammic energies generated by the minds of living beings. Inert things in the environment arise due to collective kammic energies, while one’s own existences arise due to their own kammic energies.
- That is why nothing can be of nicca, sukha, atta nature. They are all of anicca, dukkha, anatta nature.
- That process is dictated by Paṭicca Samuppāda. Thus, nature runs based on the universal law of Paṭicca Samuppāda.
2. Five types of niyāma (utu, bīja, citta, kamma, dhamma) are not discussed in the Sutta Piṭaka or the Abhidhamma Piṭaka. At least I have not come across them. They appear only in late Commentaries.
- There is only one niyāma (dhamma niyāma) that is discussed. See “Uppādā Sutta (AN 3.126)“. That is Paṭicca Samuppāda.
- There is an old thread on the subject in the forum: “Five Niyamas-Does Every Unfortunate Event Always Have Kamma As A Root Cause?“
3. Living beings engage in akusala kamma (and generate kammic energies) by generating abhisankhara because of their efforts to enjoy ‘sensory pleasures.’
- However, all such ‘pleasures’ are mind-made (via Paṭicca Samuppāda). That means all ‘sensual pleasures’ in kama loka, ‘jhanic pleasures’ in rupa loka, and ‘arupa samapatti pleasures’ in arupa loka are all mind-made. We suffer in the rebirth process because we do not understand that all these ‘pleasures’ are like mirages! They feel like ‘pleasures’, but if you chase them, you will not find any lasting happiness.
- This is a bit complex subject that I discussed in several sections (in the following order): “Does ‘Anatta’ Refer to a ‘Self’?” “Sensory Experience – A Deeper Analysis” “Sotapanna Stage via Understanding Perception (Saññā)” “Buddha Dhamma – Advanced” “Meditation – Deeper Aspects” “Worldview of the Buddha” and “Satipaṭṭhāna Sutta – New Series”.
- This is why our actions seeking such ‘pleasures’ are all of anicca, dukkha, anatta nature. They are not only fruitless but also dangerous because they can lead to rebirths in the apāyās.
2 users thanked author for this post.
-
-
Dear Lal,
I did some research and learned that the Buddha did not actually teach the concept of the five niyāmas. What you explained was exactly correct — bohoma pin for clarifying that.
I’ve also been learning about Waharaka Temple in Sri Lanka and I’m curious whether they support or host a bhikkhunī community (fully ordained nuns), or if there are only monks there.
If anyone has visited or has reliable information about their approach to bhikkhunī ordination or women’s monastic practice, I would really appreciate your insight.
I’m currently practicing anicca-vipassanā, and I feel less attached to worldly life as time goes on. I’m developing a sincere interest in someday becoming a bhikkhunī. However, I don’t know of any place that follows Waharaka Thero’s teachings for women. I’m not planning to make an immediate decision — I only want to learn whether such places exist, in case I choose that path in the future.
Thank you!
-
AniccaSeeker wrote: “I’ve also been learning about Waharaka Temple in Sri Lanka and I’m curious whether they support or host a bhikkhunī community (fully ordained nuns), or if there are only monks there.”
- I don’t know. I visited the temple briefly once (after Waharaka Thero’s passing) and did not see any bhikkhunīs during that short visit.
- I hope someone more familiar with the temple can respond.
That is a Noble thought you have. I believe Dhamma will guide you in that: “Dhammo have rakkhati dhammacāri“
1 user thanked author for this post.
-
Here’s what I asked ChatGPT:
Waharaka Temple Bhikkhuni Presence
1 user thanked author for this post.
-
-
Venerable Sister AniccaSeeker
It makes the heart glad to hear of a noble person desiring to become a monk/nun. 🙏🏻
You shared, ”developing a sincere interest in someday becoming a bhikkhunī.”
Some humble feedback. If the desire is really sincere, then we would not cling to it. If we progress to the level of anagami, then we will not come back to kamaloka again. But it’s only in kamaloka that we can be monks/nuns. So which is more important; become a monk/nun or become an anagami? Am I going to not become an anagami because I want to stay in kamaloka to become a nun? 😊
This humble brother is in the same boat. Probably no chance to become a monk. But if my desire is really sincere, I will not cling to it, but rather just make progress on the path leading to Nibbana… but feel free to see things in a different way. I am just a beginner.
Thank you for reading, dear sister; may peace and love fill every heart.
Namo Buddhaya 🕊️
1 user thanked author for this post.
-
Dear AniccaSeeker
In my personal opinion, while it’s possible to attempt to restore the Bhikkhuni Sangha at Theravada Buddhist temples other than the Waharaka temple, I don’t think it’s likely to be done at the Waharaka temple, which has restored the pure Buddha Dhamma. This is because the Buddha himself was reluctant to establish the Bhikkhuni Sangha, citing the fear that it would shorten the duration of the pure Buddha Dhamma.
As HugoZyl said, it seems important to first strive to become Anagami, as it is possible for laypersons to reach the Anagami stage.
1 user thanked author for this post.
-
Yes. As both Hojan and HugoZyl pointed out, it is possible to attain magga phala up to the Anāgāmi stage while being a ‘lay person.’
- The advantage in being a bhikkhu/bhikkhuni is that one can devote more time to practice, since one would not have responsibilities and disturbances associated with ‘householder life.’ However, there may be other personal issues that prevent one from becoming a bhikkhu/bhikkhuni.
- For householders, the Buddha recommended allocating a day or two per month to the practice. Those days are called ‘uposatha days’, where one can devote the whole day to following the life of a bhikkhu.
- Attaining a magga phala requires the mind to get to samādhi and remain there for a while.
- I discussed that in the post “First Stage of Ānāpānasati – Seeing the Anicca Nature of ‘Kāya’” in the following section:
__________
Attaining the Sotapanna Phala
12. Even though most people attained the Sotapanna stage while listening to a single discourse by the Buddha, attaining the Sotapanna phala moment can happen anytime, anywhere, while contemplating. Of course, one must have learned the necessary Dhamma concepts (especially the ‘anicca nature’ of the world) from a Noble Person (an Ariya).
- The “Vimuttāyatana Sutta (AN 5.26)” describes five ways of attaining magga phala: (i) while learning Dhamma from a Noble teacher, (ii) while the person himself teaches Dhamma to others, (iii) and (iv) while the person is contemplating in detail Dhamma concepts learned from a Noble teacher. and (v) while fully immersed in a meditation subject (samādhi nimitta). Note that (ii) and (v) hold only for a Noble Person attaining higher magga phala. The other three also hold for puthujjana striving for the Sotapanna stage.
- Therefore, what matters is grasping the relevant Dhamma concepts and breaking the respective saṁyojana.
- We can look at two accounts from the Tipiṭaka to verify the above. Venerable Koṇḍañña attained the Sotapanna phala moment while contemplating the Dhamma he learnt from the first discourse delivered by the Buddha. Another is that of Ven. Cittahattha attained the Sotapanna phala moment while walking to the monastery to become a bhikkhu for the seventh time; along the way, he reflected on the Dhamma he had learned and realized the Sotapanna phala. See “Four Conditions for Attaining Sotāpanna Magga/Phala.”
Setting Aside a Day for the Effort
13. Therefore, one could, in principle, attain the Sotapanna stage within an intensely focused effort within even a day.
- As we have discussed, it requires: (i) learning about the ‘anicca nature’ of the world from a Buddha or a true disciple of the Buddha (a Noble Person) and then (ii) fully comprehending it with wisdom.
- Those two steps are called ‘jānato‘ (come to know about) and ‘passato‘ (seeing the truth of that with ‘dhamma cakkhu‘ or ‘with wisdom’).
- See “‘Jānato Passato’ and Ājāniya – Critical Words to Remember.”
Uposatha Sutta
14. This is why it is customary in the Buddhist countries to allocate a day (usually the Full Moon Day each month) to focus on this objective. They usually observe the ‘eight precepts’ or even the ‘ten precepts.’
- They spend the day listening to discourses and engaging in Vipassanā.
- In the days of the Buddha, this was called ‘uposatha.’ It can also be done to attain higher magga phala for a Sotapanna.
- The Buddha explained to Visākhā how to practice the correct version of ‘uposatha‘ in the “Uposatha Sutta (AN 3.70).” Apparently, there were two other wrong versions practiced at the time.
- Note that ‘uposatha‘ is translated as ‘Sabbath’ in the English translation. In Abrahamic religions, the Sabbath is a day set aside for rest and worship. That does not convey the meaning of Buddhist ‘uposatha.’
- The correct version of the ‘uposatha‘ description starts at marker 4.1.
________
Even though I was discussing attaining the Sotapanna stage, the process can also be used to cultivate Satipaṭṭhāna, as mentioned at the beginning of my comment.
- However, it may not happen in a few sittings. Furthermore, one needs to grasp the fundamentals necessary and also live a moral life, i.e., cultivate sila.
2 users thanked author for this post.
-
Dear all,
Thank you so much for your replies. I really appreciate the kindness and honesty in what each of you shared 🙏
I understand better now that even a good wish can become clinging if I hold onto it too tightly. My main intention is not “to become a bhikkhunī” as a goal by itself, but to keep purifying the mind and practising wisely. If the path leads to Anāgāmi, that would of course be far more meaningful than just wearing robes.
At the same time, I also see how monastic life can sometimes help by giving fewer distractions. So I am only exploring gently, not rushing, not forcing, just learning what possibilities exist.
It was also helpful to know that bhikkhunī ordination is unlikely at Waharaka monasteries. That gives me a realistic picture. If the future ever points toward ordination, I may have to look elsewhere while still trying to stay aligned with correct Dhamma.
For now, I will keep practising as a lay person, focusing on anicca, living with sila, and using uposatha days and quiet times for deeper reflection. I trust that if conditions are right, the next step will become clear naturally.
Thank you again for your guidance and encouragement. Theruwan Saranai 🙏
1 user thanked author for this post.
-
Hello Annica Seeker, first of all, I want to congratulate you. If you keep in mind the idea of becoming a Bhikkuni 🙏🏿, it is very noble and wonderful. I highly encourage you to become one.
- As someone who has experienced the monkhood with temporary ordination, I can assure you that the monk life is the best place to develop the path without distraction. Laylife is not the perfect place to develop the path because of all the obligations and distractions. It is possible to continue on the path without ordination but that depends on your paramis and panna level. At the time of Lord Buddha, many householders became sotāpanna, Sakadāgāmi and Anagami while continuing in the lay life. But that happens because they have powerful paramis and they were doing the works in past lives. That means they have developed Nekkhama (renunciation) paramitta in a past life.
- If you feel that one day you want to become a Bhikkuni go for it and try your best. I tried the monkhood 4 years ago, and I was not ready to keep that at the time(I was not in a good environment and my mind had a low level of Panna and Sila). Thanks to this website, I have increased my level of Panna, and I will ordain one day again (This time live as a bhikkhu until death).
- About your question on the Bhikkuni of Waharaka Temple. I have seen a bhikkuni in one of the funeral videos of Waharaka Thero see at 31:16. I have also heard that the wife of Waharaka Thero and other women of his family became bhikkunis too. So I think there is a possibility of finding some bhikkunis who follow this tradition, but they probably live in other temples. If you want more information is better to contact Venerable Deegoda Dhamadassi of the Waharaka Temple. If you are interested I can give you his contact.
- Another possibility is to become an Anagarika with the Ten Precepts. You live in a monastery with the bhikkus and practice like them. This option is perfectly available in Jethavanarama Monastery. It is a monastery of the Waharaka Tradition that offers this option to women who want to follow the path.
1 user thanked author for this post.
-
May this post be of help and support for others endeavors on the path.
“I hope someone more familiar with the temple can respond.”
“I hope the path or some support will arrive at the right time“
When I last went to Waharaka Temple about two and a half years ago, there was no Bhikkhuni presence or I didn’t notice any during my short visit.
“However, I don’t know of any place that follows Waharaka Thero’s teachings for women.”
After taking into consideration of the discussion taken place here, the idea / thought / dhamma came to mind to write this message to recommend / suggest / encourage AniccaSeeker to visit Jethavanarama Monastery. I believe the answers AniccaSeeker is seeking, or the opportunity to explore new possibilities can be found there. As well I find the name AniccaSeeker to be very fitting for the opportunity at this monastery, where you might learn of additional or alternative perspectives on contemplating the Three Characteristics and other dhamma teachings.AniccaSeeker mentioned about thinking of gently exploring monastic life. At Jethavanarama Monastery, they have about over 150+ female Anagarika’s.
https://www.jethavanarama.org/aboutOne doesn’t need to join as a monastic to visit the monastery. There are many people from all over the world and all walks of life who often visit the monastery to learn more about the teachings and explore the possibilities of becoming a monastic there or elsewhere. I personally know of and have met a few Puredhamma forum members whom have the desire to ordain at the monastery or have already done so.If there are any questions or concerns, please feel free to ask.2 users thanked author for this post.
-
I made a mistake. There are no Bhikkunis; these women are actually Dasasīlamātā and Mehenis. They dress like bhikkunis and follow the Ten Precepts. The Bhikkuni lineage has disappeared from Theravada Buddhism. For legitimate Bhikkunis (those with the 311 precepts) to be ordained, we must wait for the next Lord Buddha. Only a Samasam Buddha can re-establish a lost lineage. However, women can live in a monastery as Anagarikas, Mehenis, and Sila Matthas, following the eight or ten precepts.
Anagarika Women meditate at Jethavanarama Monastery.
2 users thanked author for this post.
-
-
- The topic ‘My current understanding (open to corrections)’ is closed to new replies.