The Non-Attainment of Nibbana

[Way~Farer]

Hi All - I am doing Buddhist Studies at University and working on an essay.

I have heard it said that there is a Theravada belief, originating in Sri Lanka, that Nibbana has not been attained by any monk since about the 12th Century. This is attributed to the fact that the modern world or modern age is corrupt or degenerate, and as a result, the circumstances are not propitious for attainment; the next opportunity for attaining Nibbana will not come around until the birth of Maiteyya. Therefore aspirants to Nibbana hope that they are reborn at the same time as Maiteyya.

My question is: does anyone have any documentary evidence of this belief? Any assistance greatly appreciated.

[daverupa]

You can come across something like that in Sri Lankan sources, associated with the 5,000-year shelf-life of the Dhamma. What happens is that in the first thousand years all attainments are possible, but then in the next thousand years no ariyan status can be achieved, then no conduct is kept including meditation, then the Tipitaka slowly erodes until finally only vinaya remains, then signs like robes and celibacy disappear, and at the end the Buddha's relics burst into flame. This can be found in Buddhaghosa's manoratthapurani.

(I'm cribbing heavily from Anne Blackburn's Buddhist Learning and Textual Practice in 18th-Century Lankan Monastic Culture, which you may want to pick up. Ask your library to order it.)

[DNS]

It is from the Commentaries, not the Suttas (discourses), which specify the decline of Dhamma in years and in the current age, there can only be anagamis (non-returners) or lower. This is not full enlightenment, but very close and guarantees enlightenment in the next life in the Pure Abodes. We are not yet at the age when there are no noble ones of any kind (according to the Commentaries). Not all Buddhists accept this account in the Commentaries and there are Buddhists who believe certain famous monks were indeed fully enlightened, for example Ajahn Boowa or Ajahn Chah.

[Modus.Ponens]

Hi David

I believe you meant no anagamis or higher, not lower. Right?

[DNS]

Hi MP,

I worded it badly. I meant only stream-entrants, once-returners, or non-returners are possible (according to the Commentary) in the current age.

[James the Giant]

...only stream-entrants, once-returners, or non-returners are possible (according to the Commentary) in the current age.

Huh, how disappointing. I was shooting for Arahat in this life. I guess I'll have to be content with non-returner. Bummer.

[Way~Farer]

That Blackburn reference is the kind of thing I am looking for, and my university library does have it - so thanks, very helpful.

[LonesomeYogurt]

...only stream-entrants, once-returners, or non-returners are possible (according to the Commentary) in the current age.

Huh, how disappointing. I was shooting for Arahat in this life. I guess I'll have to be content with non-returner. Bummer.

No where in the suttas, to my knowledge, exists a statement that enlightenment is no longer possible. Keep trying =]

[Bhikkhu Pesala]

It sounds like a self-fulfilling prophecy to me.

“Meditation is too difficult … No one can attain the final goal … ”

Of course, if such corrupt teachings are accepted as true, then no one holding such beliefs would care to strive for the realisation of nibbāna In This Very Life, and without striving, nothing can be attained — not even the lowest stages of insight, let alone the higher stages, or the various stages of the Noble Path.

I still recall a Dhamma talk given by Chanmyay Sayādaw at the Sri Lankan Vihāra in Chiswick about thirty years ago. He announced to the audience:

“Only one person here is hopeless (of realising nibbāna). Shall I tell you who it is?”
After a brief embarrassed silence when some where no doubt thinking that they were about to be “outed,” the Sayādaw continued:
“The lazy person is hopeless.”

Only if we strive with the utmost effort throughout the remaining period of our current life-span, should we conclude that it is impossible to attain the first path, the second path, the third path, or the fourth path. Failure may be due to several reasons:

1. Being reborn with only two wholesome root conditions (dvihetu patisandhi), i.e. lacking the wholesome root of wisdom (amoha). Various kinds of mentally retarded individuals may fall into this category.
2. Having committed one of the heinous crimes — matricide, parricide, etc. Very few fall into this group
3. Having obstructive kamma. For example, concealing a serious offence, holding and maintaining a wrong-view such as “It is impossible to attain nibbāna in this day and age. Living beings now have too many defilements, etc.” Telling others that meditation is pointless, that the only people who need to meditate are monks and nuns, or people with emotional problems, etc. Most people fall into this group. That is, most people do not strive seriously to develop concentration and insight.
4. Having made a Bodhisatta vow, wishing to attain the Full Enlightenment of an Omniscient Buddha. Someone holding onto and not relinquishing that earnest wish would also not be able to attain the first path in this life time.
5. Not making sufficient effort — the lazy person referred to above.
6. Following a teaching or practice that does not lead to nibbāna, i.e. that is not in conformity with the instructions in the Satipatthāna Sutta, and other seminal discourse by the Buddha on the Noble Path.

[Way~Farer]

I noticed the following paragraph in the Wikipedia article on Buddhaghosa:

Australian Buddhist monastic Shravasti Dhammika writes: "Even Buddhaghosa did not really believe that Theravada practice could lead to Nirvana. His Visuddhimagga is supposed to be a detailed, step by step guide to enlightenment. And yet in the postscript he says he hopes that the merit he has earned by writing the Vishuddhimagga will allow him to be reborn in heaven, abide there until Metteyya (Maitreya) appears, hear his teaching and then attain enlightenment." Dhammika believes there is a contradiction in Buddhaghosa's position: Buddhaghosa has compiled what is intended to be a complete and authoritative guide to gaining enlightenment through the practice of the teachings of the Pali Canon, but seems to desire for himself the option of being taught in person by a Buddha rather than claiming he will be enlightened by the practices set forth in the Visuddhimagga. Shravasti Dhammika interprets this as indicating that Buddhaghosa does not believe that following the practice set forth in the Visuddhimagga will really lead him to Nirvana.

Although, as I understand it, this particular monastic has a rather contrarian view of Theravada generally and has published a very critical book to that end.

[mikenz66]

That common misreading of the colphon has been pointed out by Dhammanando Bhikkhu here:
http://www.dhammawheel.com/viewtopic.ph ... rt=0#p3857" onclick="window.open(this.href);return false;


Mike

[Way~Farer]

Thanks. That other thread covers the issues quite well.

Another slightly different point - does anyone know exactly where the story of the 'divine messengers' (i.e. sight of old man, sick man, corpse, and renunciate) which Siddhartha Gautama saw, before deciding to renounce, is described in the Nikayas? There are references to these in an essay by Bikkhu Bodhi on Access to Insight, but I was sure there would be a scriptural reference to them.

[mikenz66]

It seems that the story in that form is from the Commentaries. However, this sutta covers most of the ideas:
AN 3.38 Sukhamala Sutta
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;


Mike