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Does this explanation apply to this situation? Let’s take the example of a married man who can no longer be satisfied with his wife. He would really like to relive the flame he experienced on the first day of their marriage. However, he is unable to recreate the happiness of the first days and starts to get depressed. In other situations, depending on his gatī, he may indulge in adultery or a secret affair. I don’t know if this is correct, but a sotāpanna can be in a dull marriage, right? However, since he or she knows about the inability to maintain feelings to our liking, he or she will not indulge in adultery out of boredom.
My intention is not to hurt anyone. If anyone was hurt by my words, please forgive me. Of course, it is not good to generalize. We were just reporting our respective experiences. We must not forget that there have been several known and unknown female arahants in this Sasana. The best known are Venerable Arahant Yashodara Theri (bodhisatas’s wife), Venerable Arahant Khema Theri (chief female nun), Venerable Arahant Uppalavanna Theri (second chief nun) and countless numbers of female devis or humans who have reached various stages of magga phala.
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Even during the time of the Buddha most of the prominent Arahants were males.
Hmm, I am focused more on the teachings than issues like these. However, I would like to share that I have not seen a single female in this website’s forums.
P.S. I shared this stuff with some of my female friends but none of them were interested. One of them even seemed overwhelmed so I decided to stop. I think it will be difficult to learn Dhamma with a “soft” character. While it may not be appropriate to explicitly say this nowadays, but women tend to be more “soft” naturally than men.
You noticed it too!! I don’t know. This is how the majority of women, especially Western women, are not interested in the Dhamma. When I try to explain it to them, they find it strange and weird. One tried to get deeply interested but ended up giving up. She says she prefers to remain without religion! On the Dhamma forums, I haven’t seen women discussing either. However, there is a monastery composed entirely of Bhikkhunis in California. This is the Dhammadharini Monastery .
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“Mendicants, when you go into the water you should anticipate four dangers. Also at AN 4.122.
“cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni.
What four?
Katamāni cattāri?
The dangers of waves, gharials, whirlpools, and sharks.
Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ—
These are the four dangers that you should anticipate when you go into the water.
imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni.
In the same way, a person gone forth from the lay life to homelessness(monkhood) in this teaching and training should anticipate four dangers.
Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbāni.
What four?
Katamāni cattāri?
The dangers of waves, gharials, whirlpools, and sharks.
Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ
- This is a warning for new monks. Personally, I think it’s aimed at those below the anagami stage. However, a person below this stage who has a firm heart can overcome them. The perfect example is Venerable Ananda when he was sotāpanna. He never wanted to return to secular life no matter the temptations. Remember that, a sotāpanna or sakadagamin is always tempted by sensory pleasures. However, no matter the temptations, Venerable Ananda never disrobed. It’s in his gati(personal tendencies).
- To my knowledge, this is the only instance where Lord Buddha rectified Venerable Sariputta when he made an incorrect statement. Read all the Suttas to understand.
Hatred can be pacified only by not harbouring thoughts of hatred
The background story of verses 3 and 4
At one time the Buddha was staying at the Jetavana Monastery in Sāvatti which was donated to the Buddha by the chief benefactor Anāthapindika.
At that time, a monk named Tissa was also staying at the Jetavana Monastery. He happened to be the son of the sister of the Buddha’s father King Suddhodana, and had been ordained as a monk during his old age. It is said that he was fat and used to wear robes that were always very smooth. He used to pose as a senior monk and sat in the centre of the monastery hall at the Jetavana Monastery. He was very happy when monks visiting the monastery offered to do some services for him, but he failed to do the duties that he was expected to perform as a junior monk. He often used to quarrel with the younger monks and if he was told off by them for some reason, he would get upset and run to the Buddha complaining about the other monks.
One day some monks visited the Jetavana Monastery to see and pay homage to the Buddha and believing the monk Tissa to be a senior monk, offered to rub his feet which he accepted by remaining quiet. When those monks asked him how many rain retreats he had spent, he said none and disclosed to them that he was ordained as a monk in his old age. Having heard that, the visiting monks got angry and told him off by saying that he was a wretched old monk who overestimated his importance and that he did not show the slightest regret for his wrong behaviour. As usual, he went to the Buddha upset and weeping, to complain about the visiting monks. The visiting monks too went to the Buddha, paid homage to the Buddha and sat to one side. When the Buddha asked the monk Tissa as to why he was upset, he said that those visiting monks were abusing him. The visiting monks also complained to the Buddha calling monk Tissa an obstinate old monk. The Buddha then told them not to harbour thoughts of hatred, because hatred can only be pacified by not harbouring thoughts of hatred.
The Buddha then recited the following two verses which are recorded as the verses 3 and 4 of the Dhammapada.
“Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me,
ye ca taṁ upanayhanti,
veraṁ tesaṁ na sammati.”
“He abused me, he beat me,
he overcame me, he robbed me,
in those who harbour such thoughts,
hatred is not appeased.”
“Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me,
ye ca taṁ na upanayhanti,
veraṁ tesūpasammati.”
“He abused me, he beat me,
he overcame me, he robbed me,
in those who do not harbour such thoughts,
hatred is appeased.”
At the end of the discourse, one hundred thousand bhikkhus attained Sotapatti Fruition.
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This is the story of Venerable Arahant Sorryya, Sir! When he was a layman he saw the beauty of the Venerable Arahant Mahā kaccāyana (the master of doctrinal exposition) and he desired that the Venerable become a woman so that he would marry her. However, this desire backfired and he himself became a woman! He even had children during his life as a woman. He eventually met the Venerable Maha kaccāyana and asked him for forgiveness. He instantly became a man again. This experience led him to be disgusted with the body. He eventually became ordained and worked hard to become an arahant. He reached the arahant stage with analytical knowledge. The other monks did not believe him but, Lord Buddha confirmed that he had become an arahant.
I knew well that there was corruption in the Sangha but I did not think that it would give rise to a report with 400,000 views made three days ago by ABC News. Look how sad it is. Amazingly, many Buddhists in Thailand believe that it is possible to remove the bad Kamma Vipāka during the Buddhist New Year. At the beginning of the documentary, the journalist asks what the new year means in the Buddhist calendar. A woman says it means happiness and money. She surely speaks of worldly happiness. It shows the lack of seriousness that affects the devotees because of the corrupt monks. This is why lay people must know the Vinaya and the rules of Pātimokkha. We can at least confront the bhikkhus who defile the Sasana, because of their ardent desires for sensual pleasures. I remember a devotee in Thailand who told me that a senior monk stole several hundred dollars from him. He also said that the monks of this monastery go to luxurious hotels and get massages from women. Of course, this is all laypeople’s money. He also said that the son of a former minister of Thailand had become a monk and was involved in this sort of thing. He used his family’s money to afford a luxurious life even while being a monk.
- Theft is a Pārajika offense which means it leads to expulsion for life from the Sangha. Even if no one knows it, the culprit automatically loses his status as a monk. He just becomes an imposter who wears a monk’s robe. I also saw bhikkhus driving luxury cars, using and accepting money, watching sports competitions on TV, keeping food in their kuti (dwellings), and chatting about inappropriate things with lay people. All of these actions are blatant violations of the Vinaya.
- There is a passage in the Vinaya where Lord Buddha said that even a mass murderer accumulates fewer akusalas than this kind of bhikkhu. They accumulate an immeasurable amount of akusalas and will suffer for a very long time in the 4 apayas. I forgot the name of the text.
- The documentary exposes monks who committed several Pārājikas. There is a monk who stole 7 million dollars from lay people, there are monks who indulge in drugs, have sex with devotees or other monks, and commit violence and other evil actions that destroy the Sasana and people’s trust in the Triple Gem. How can this kind of individual preserve the Sasana and explain the Dhamma?? It is no wonder that the deeper terms of the Dhamma remain unexplained and neglected. There is a sutta where Lord Buddha spoke about the corruption of bhikkhus in the future. It would be great if someone found it.
There are several types of bhikkhus. Those who ordain because their families oblige them by prestige and glory, those who ordain because they were raised in monasteries (orphans), those who ordain to take advantage of the laity and lead an easy life and those who ordain to achieve Nibbāna as quickly as possible. We must join the Sangha because we want to advance on the path and develop the Kusulas necessary to become an arahant.
- As lay people we must never encourage or serve bhikkhus who defile Sasana. As soon as we see a corrupt temple that does not respect several rules of the Vinaya, we must stop supporting it and giving alms to the inhabitants of this monastery. See the story of the monks of Kosambi who did not listen to the words of Lord Buddha. The laypeople of the region stopped supporting them and offering them the 4 necessities to encourage them to review their behaviour.
- The story of the Pālileyyaka elephant
On account of them, we have long been deprived of the chance to behold the Master. We will give no seats to them, nor will we pay respects!” From that time onwards, the quarrelsome and contentious monks of Kosambī were no longer treated with respect (much less with the four requisites).
Because of the scarcity of food and starvation, the monks became emancipated day by day and came to their senses after a few days. They confessed their faults and apologized to one another with salutations; they also begged the laity’s pardon, saying: “We have become untied, donors, please treat us as before!” “Have you tendered your apology to the Master?” asked the lay people. “No, donors not yet.” “Then you had better do so. After you’re doing so, will we treat you, sirs, as before,” replied the lay people tactfully. Since it was a vassa-period, the monks did not dare to visit the Buddha and had to pass the three months of vassa miserably.
Thank you very much for the inspiring message, Y not🙏🏿. In 2018, I began to think for myself, considering the possibility that Christianity might not be the solution to suffering. Despite being born into a pastor’s family, I came to the realization that I might be wrong. This was both terrifying and exhilarating. I have no regrets about being an outcast because of my embrace of Dhamma. To this day, many relatives and friends cannot understand my decision to become a Buddhist, and I have even lost contacts as a result. Strangely, it almost didn’t bother me. When we try to understand tilakkhana, we see the futility of holding on to relationships that hinder us on the path to Nibbāna. On the contrary, there is relief.
- My friend, I have some final advice for you. I recommend making donations (such as monastic robes, food, medicines, or contributions for building projects) to the Maha Sangha (monks, nuns, and novices). This is an extremely meritorious practice, especially when linked to an understanding of Tilakkhana. Additionally, there is an ongoing construction of the stupa of Venerable Arahant Ananda in Sri Lanka. All information is located in the video description.
- I also suggest that if possible, you should speak with a monk from the Jethavaranama monastery or any other monastery. A monk or nun might chant suttas for you and give you a final sermon at the time of your death. If this interests you, you can contact me at my email address [email protected]. I know a devotee who can help you connect with a bhikkhu to provide you with a sermon and chantings.
May you quickly attain arahantship and Nibbāna, my friend 🙏🏿🙏🏿🙏🏿 Sadhu Sadhu Sadhu 🙏🏿☸️🌸
Here is an example of another lay arahant Paññāvimutta. Uggasena became an arahant while he was still on top of a pole!
Give up the past, future and the present to attain liberation
The background story of the 348th verse, which is the fifteenth verse of the Tanhā vagga is about a skilful acrobat named Uggasena who became an Arahant after listening to a short discourse from the Buddha.
At one time the Buddha was staying at the Jetavana monastery in Sāvatti which was donated to the Buddha by the chief benefactor Anāthapindika.
At that time, a touring theatre group of five hundred dancers and a few acrobats visited the city of Rajagaha and presented a performance on the grounds of the royal palace of King Bimbisara. They performed continuously for seven days. One of the dancers who was the daughter of an acrobat sang and danced on top of a long bamboo pole. In the audience was a young man named Uggasena who was the son of a wealthy man in Rajagaha. When he saw the daughter of the acrobat singing and dancing, he became infatuated and fell in love with her. When he went home, he told his parents that he wanted to marry the daughter of the acrobat. They tried to dissuade him by offering to find a suitable young lady for him from a wealthy family of similar status to them. But Uggasena insisted that he would live only if he could marry the Acrobat’s daughter. Unable to get his son to change his mind, the father contacted the acrobat and offered money to allow his daughter to be married to Uggasena. The acrobat insisted that he would let Uggasena marry his daughter only if Uggasena was prepared to travel around with the group of dancers and acrobats. Uggasena agreed and having married the acrobat’s daughter travelled with the group from place to place. As he could not dance or perform any acrobatics, he did some menial work for the group such as driving their carts and carrying their luggage.
In due course, Uggasena’s wife gave birth to a baby son. His wife used to cuddle the baby by singing a song to humiliate her husband. The song contained certain mocking phrases such as:
“Please go to sleep, the son of the man who can only watch over the carts.”
“Please go to sleep, the son of the man who can only carry the luggage.”
“Please go to sleep, the son of the ignorant man who can do nothing.”
When Uggasena heard this song which was repeatedly sung by his wife, he became upset and depressed. It made him decide to learn acrobatics and requested his father-in-law, the acrobat, to teach him acrobatics. He studied the art of acrobatics earnestly and within one year became an expert acrobat. He then went around villages and towns performing his acrobatics and during his tour arrived back in his native city of Rajagaha. He made a public announcement that in seven days he will stage a show in which he will perform his acrobatics including somersaults.
On the appointed day, a large number of people assembled to watch his acrobatics and gathered around the stage that was set up for his performance. A long bamboo pole was put up for him to climb and do his acrobatics. He climbed the long bamboo pole and stood on it to begin his acrobatics and the people were eagerly waiting to see his somersaults.
Early in the morning on that day, the Buddha, through great compassion for the world, was surveying the world to see who could be helped that day to benefit from the Buddhist spiritual path of liberation from suffering. Uggasena appeared in the Buddha’s super normal vision and the Buddha knew that Uggasena had the potential to eradicate all his mental defilements and attain enlightenment on that day itself. While Uggasena was just about to perform his acrobatics, the Buddha accompanied by monks entered the city for the regular alms round. Uggasena began his acrobatic show and made seven somersaults in the air and stood back on top of the pole attracting great admiration from the audience. As the Buddha arrived where Uggasena was doing his acrobatic performance, the Buddha determined supernormal power that the audience would pay exclusive attention to the Buddha instead of applauding Uggasena. When Uggasena noticed that the audience was neglecting him and was paying all their attention to the Buddha, he felt downhearted and depressed.
At that moment, the Buddha addressed Uggasena and said to him:
“Uggasena, a wise man should give up all attachment to the five aggregates of clinging and strive to gain liberation from the cycle of birth and death.”
Then the Buddha recited the following verse which is recorded as the 348th verse of the Dhammapada.
“Muñca pure muñca pacchato,
majjhe muñca bhavassa pāragū,
sabbattha vimuttamānaso,
na punaṁ jāti jaraṁ upehisi.”
“Give up the past, give up the future,
give up the present, after crossing all existence,
by freeing yourself from all attachments,
you will not return to birth and decay.”
At the end of the discourse, Uggasena, still on top of the pole, attained Arahatship. He came down and was soon admitted to the Order by the Buddha.
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All the information below is found in the Mahākhandhaka.
- I had written about certain prohibitions on August 6 without giving the Pali reference. I was able to find the source in the Vinaya Pitaka.
“The one who is giving the full ordination should ask about thirteen obstacles.
“Anujānāmi, bhikkhave, upasampādentena terasa antarāyike dhamme pucchituṁ.
- The Cattāriakaraṇīya is about the 4 Pārājikas (offences which result in expulsion from the Sangha.)
A monk who’s fully ordained shouldn’t have sexual intercourse, not even with an animal.
Upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi.
78.2.5
If he has sexual intercourse, he’s not an ascetic, not a Sakyan monastic.
Yo bhikkhu methunaṁ dhammaṁ paṭisevati, assamaṇo hoti asakyaputtiyo.
78.2.6
Just as a man with his head cut off is unable to continue living by reconnecting it to the body,
Seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ;
78.2.7
so too is a monk who has had sexual intercourse not an ascetic, not a Sakyan monastic.
evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo.
78.2.8
You shouldn’t do this for as long as you live.
Taṁ te yāvajīvaṁ akaraṇīyaṁ.
78.3.1
A fully ordained monk shouldn’t steal, not even a straw.
Upasampannena bhikkhunā adinnaṁ theyyasaṅkhātaṁ na ādātabbaṁ, antamaso tiṇasalākaṁ upādāya.
78.3.2
If he steals a pāda coin, the value of a pāda, or more than a pāda, he’s not an ascetic, not a Sakyan monastic.
Yo bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyati, assamaṇo hoti asakyaputtiyo.
78.3.3
Just as a fallen, withered leaf is incapable of becoming green again,
Seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya;
78.3.4
so too is a monk who, intending to steal, takes an ungiven pāda coin, the value of a pāda, or more than a pāda not an ascetic, not a Sakyan monastic.
evameva bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyitvā assamaṇo hoti asakyaputtiyo.
78.3.5
You shouldn’t do this for as long as you live.
Taṁ te yāvajīvaṁ akaraṇīyaṁ.
78.4.1
A monk who’s fully ordained shouldn’t intentionally kill a living being, not even a small insect.
Upasampannena bhikkhunā sañcicca pāṇo jīvitā na voropetabbo, antamaso kunthakipillikaṁ upādāya.
78.4.2
If he intentionally kills a human being, even causing an abortion, he’s not an ascetic, not a Sakyan monastic.
Yo bhikkhu sañcicca manussaviggahaṁ jīvitā voropeti, antamaso gabbhapātanaṁ upādāya, assamaṇo hoti asakyaputtiyo.
78.4.3
Just as an ordinary stone that has broken in half cannot be put back together again,
Seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti;
78.4.4
so too is a monk who has intentionally killed a human being not an ascetic, not a Sakyan monastic.
evameva bhikkhu sañcicca manussaviggahaṁ jīvitā voropetvā assamaṇo hoti asakyaputtiyo.
78.4.5
You shouldn’t do this for as long as you live.
Taṁ te yāvajīvaṁ akaraṇīyaṁ.
78.5.1
A monk who’s fully ordained shouldn’t claim a superhuman quality ( Jhānas, arupavacara samapatti and magga phala), not even just saying, ‘I delight in solitude.’
Upasampannena bhikkhunā uttarimanussadhammo na ullapitabbo, antamaso ‘suññāgāre abhiramāmī’ti.
78.5.2
If, because he has bad desires and is overcome by desire, he claims to have a non-existent superhuman quality—whether absorption, release, stillness, attainment, path, or fruit—he’s not an ascetic, not a Sakyan monastic.
Yo bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati jhānaṁ vā vimokkhaṁ vā samādhiṁ vā samāpattiṁ vā maggaṁ vā phalaṁ vā, assamaṇo hoti asakyaputtiyo.
78.5.3
Just as a palm tree with its crown cut off is incapable of further growth,
Seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā;
78.5.4
so too is a monk with bad desires, overcome by desire, who claims to have non-existent superhuman quality not an ascetic, not a Sakyan monastic.
evameva bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā assamaṇo hoti asakyaputtiyo.
78.5.5
You shouldn’t do this for as long as you live.”
Taṁ te yāvajīvaṁ akaraṇīyan”ti.
Those who are naturally excluded from the life of bhikkhu or bhikkhunis.
1. Paṇḍakavatthu: A paṇḍaka (Androgynous) shouldn’t be given the full ordination. If it has been given, they should be expelled.”
“Paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
2. “A fake monk shouldn’t be given the full ordination. If it has been given, they should be expelled.
“Theyyasaṁvāsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.
62.3.5 Anyone who has previously left to join the monastics of another religion shouldn’t be given the full ordination. If it has been given, they should be expelled.”
Titthiyapakkantako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
3. Monks, an animal (non-human) shouldn’t be given the full ordination. If it has been given, it should be expelled.”
Tiracchānagato, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
4. “A matricide shouldn’t be given the full ordination. If it has been given, he should be expelled.”
“mātughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
5. “A patricide shouldn’t be given the full ordination. If it has been given, he should be expelled.”
“Pitughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
6. A murderer of a perfected one shouldn’t be given the full ordination. If it has been given, he should be expelled.”
Arahantaghātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
7. Those who cause serious harm to the Sangha.
67.1.12
“One who has raped a nun shouldn’t be given the full ordination. If it has been given, he should be expelled.
“Bhikkhunidūsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.
67.1.13
One who has caused a schism in the Sangha shouldn’t be given the full ordination. If it has been given, he should be expelled.
Saṅghabhedako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.
67.1.14
One who has caused the Buddha to bleed shouldn’t be given the full ordination. If it has been given, he should be expelled.”
Lohituppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
8. “A hermaphrodite shouldn’t be given the full ordination. If it has been given, he should be expelled.”
“Ubhatobyañjanako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
Hi Pathfinder! Thank you.
- I don’t know the deep source. Many of these stories even come from the Vinaya. However, each verse of the Dhammapada has a context and a story behind it. Contrary to what people may believe, Lord Buddha did not recite verses in a vacuum. He recited for the people present in a situation.
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Monkhood is a serious commitment that leads towards Nibbāna. Even non-humans aspire to be reborn as humans to become bhikkhus. Confessing even the smallest offence in the Vinaya is necessary to avoid becoming an obstacle to Nibbāna. You can read about Naga King Erakapatta, who was a bhikkhu during the time of Lord Buddha Kassapa.
Kiccho manussapatilabho
kiccham maccana jivitam
kiccham saddhammassavanam
kiccho buddhanamuppado.
Dhammapada Verse 182: Hard to gain is birth as a man; hard is the life of mortals; hard to get is the opportunity of hearing the Ariya Dhamma (Teaching of the Buddhas); hard it is for a Buddha to appear.
See: Rarity of Monkhood
The following links explain how to become a bhikkhu (monk) and the ordination procedure.
- It is important to note that you must be at least 20 years old, free from government or family obligations, debts and all kinds of obligations related to secular life. During the ceremony, you will go from layperson to samanera (taking the 10 basic precepts) and you will be given the final ordination. You will be asked questions about your health and whether you are a human being. There was a naga who disguised himself as a human to join the sangha. Lord Buddha found out and told the naga to leave. The reason is that it can be dangerous if non-humans and humans live in the same place. To pay homage to this naga, we wear white and for the ceremony, we temporarily take the name naga. Even a deva and a Brahma cannot become bhikkhus.
- The questions are as follows:
1. Do you suffer from leprosy?
If you do, answer ‘Yes, Venerable Sir’, if you do not, answer ‘No, Venerable Sir’.
2. Have you got boils?
3. Have you got eczema?
4. Have you got tuberculosis?
5. Do you get epilepsy?
6. Are you a human being?
7. Are you a man?
8. Are you a free man?
9. Are you free from government service?
10. Have you got your parents’ permission to be ordained?
11. Have you a set of three robes and an almsbowl?
12. What is your name? (My name is Naga.)
13. What is your preceptor’s name? (My preceptor’s name is Venerable Tissa.)
- Actions that prevent anyone from becoming a bhikkhus even if they have the qualities. See this link: Ordination
Disqualifications
The factors that would disqualify an applicant from receiving ordination are of three sorts:
those absolutely disqualifying him for life—even if he receives ordination, he does not count as properly ordained;
those marking him as an undesirable member of the Community—if he happens to be ordained, he counts as ordained, but the bhikkhus participating in the ordination incur a dukkaṭa; and
those indicating that he is formally unprepared for full Acceptance (for instance, he lacks robes and an alms-bowl or does not have a valid preceptor)—the Canon does not state whether these factors absolutely invalidate the applicant’s Acceptance, but the Commentary puts them in the same class as the undesirables, above.
A person may be absolutely disqualified if he or she:
1) has an abnormal gender;
2) has committed any of the five deeds leading to immediate retribution in hell (ānantariya/ānantarika-kamma);
3) has seriously wronged the Dhamma-Vinaya; or
4) is an animal (non-human).
The Canon states that such people may not receive full Acceptance. The Commentary adds (with one exception, noted below) that they may not receive the Going-Forth. Even if they receive ordination, they do not count as ordained. Once the truth about them is discovered, they must immediately be expelled.
The prohibition for having seriously wronged the Dhamma-Vinaya covers any person who has:
a) committed a pārājika while previously a bhikkhu (Pr.I.7);
b) taken affiliation by theft;
c) gone over to another religion while still a bhikkhu; or
d) molested a bhikkhunī.
