Oleksandr wrote:Venerable Pa Auk Sayadaw said that there is no need for parental permission to become a monk if parents are not Buddhists.
98. Gāme vā yadi vāraññe, ninne vā yadi vā thale;
Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ.
98. In the village or in the forest, in the valley or on the hill -
wherever Arahants live, that place is pleasant.
Āyasmā hi sāriputto sattāsītikoṭidhanaṃ pahāya pabbajitvā cālā, upacālā, sīsūpacālāti tisso bhaginiyo, cundo upasenoti ime dve ca bhātaro pabbājesi. Revatakumāro ekova gehe avasiṭṭho. Athassa mātā cintesi – ‘‘mama putto upatisso ettakaṃ dhanaṃ pahāya pabbajitvā tisso ca bhaginiyo dve ca bhātaro pabbājesi, revato ekova avaseso. Sace imampi pabbājessati, ettakaṃ no dhanaṃ nassissati, kulavaṃso pacchijjissati, daharakāleyeva naṃ gharāvāsena bandhissāmī’’ti. Sāriputtattheropi paṭikacceva bhikkhū āṇāpesi ‘‘sace, āvuso, revato pabbajitukāmo āgacchati, āgatamattameva naṃ pabbājeyyātha, mama mātāpitaro micchādiṭṭhikā, kiṃ tehi āpucchitehi, ahameva tassa mātā ca pitā cā’’ti. Mātāpissa revatakumāraṃ sattavassikameva gharabandhanena bandhitukāmā samānajātike kule dārikaṃ vāretvā divasaṃ vavatthapetvā kumāraṃ maṇḍetvā pasādhetvā mahatā parivārena saddhiṃ ādāya kumārikāya ñātigharaṃ agamāsi. Atha nesaṃ katamaṅgalānaṃ dvinnampi ñātakesu sannipatitesu udakapātiyaṃ hatthe otāretvā maṅgalāni vatvā kumārikāya vuḍḍhiṃ ākaṅkhamānā ñātakā ‘‘tava ayyikāya diṭṭhadhammaṃ passa, ayyikā viya ciraṃ jīva, ammā’’ti āhaṃsu. Revatakumāro ‘‘ko nu kho imissā ayyikāya diṭṭhadhammo’’ti cintetvā ‘‘katarā imissā ayyikā’’ti pucchi. Atha naṃ āhaṃsu, ‘‘tāta, kiṃ na passasi imaṃ vīsavassasatikaṃ khaṇḍadantaṃ palitakesaṃ valittacaṃ tilakāhatagattaṃ gopānasivaṅkaṃ, esā etissā ayyikā’’ti. ‘‘Kiṃ pana ayampi evarūpā bhavissatī’’ti? ‘‘Sace jīvissati, bhavissati, tātā’’ti. So cintesi – ‘‘evarūpampi nāma sarīraṃ jarāya imaṃ vippakāraṃ pāpuṇissati, imaṃ me bhātarā upatissena diṭṭhaṃ bhavissati, ajjeva mayā palāyitvā pabbajituṃ vaṭṭatī’’ti. Atha naṃ ñātakā kumārikāya saddhiṃ ekayānaṃ āropetvā ādāya pakkamiṃsu.
Dhammanando wrote:Since Sāriputta's brother, Revata, is only seven years old, the Dhp-a narrative concerns his going forth as a sāmaṇera, not his full acceptance as a bhikkhu.
BlackBird wrote:The most venerable Sariputta, Marshal of the Dhamma did not have his mother's permission to ordain, IIRC.
How should we see this in light of the rule?
suanck wrote:In the present day, I wonder if this rule of seeking parents' permission is strictly applied, especially for mature adults who live independently from their parents?
"In five ways, young householder, a child should minister to his parents as the East:
(i) Having supported me I shall support them,
(ii) I shall do their duties,
(iii) I shall keep the family tradition,
(iv) I shall make myself worthy of my inheritance,
(v) furthermore I shall offer alms in honor of my departed relatives. 
Bhikkhu Pesala wrote:
Living apart as a mature adult makes no difference. To understand this rule, you need to understand the Buddhist idea of indebtedness. Our parents give us life and endure great hardship in raising us and having us educated. Our debt to them is immeasurable.
It is not permissible to grant ordination to a candidate who is not free from debt. One's parents may rightly be expecting that they will be supported and cared for by their children in their old age.
Manapa wrote:if a father left home, and gave up custody to the mother would the adult son or daughter need to get permission of them also?
(5) A father, not concerned for the welfare of his wife and son, runs away. The mother gives her son to some monks, saying, "Let him go forth." When asked, "Where has his father gone?" she replies, "He has run away to disport himself." — It is suitable for him [the son] to be given the going forth.
A mother has run away with some man or other. The father gives [his son to some monks, saying], "Let him go forth." The principle in this case is just the same as above.
The Kurundī* states: 'A father is absent. The mother gives her son permission, saying, "Let him go forth." When asked, "Where has his father gone?" she replies, "I shall be responsible for whatever is due to you from the father." — It is suitable for him [the son] to be given the going forth.'
[* Kurundī: one of the Sinhalese commentaries most frequently cited by Buddhaghosa as the source of his Vinaya exegesis.]
Oleksandr wrote:Anyway, has anyone got any ideas about this question?I wonder, if he [Rathapala of MN82] would die, his starvation would be a kusala or akusala (like other suicides) kamma?
Although the decision to starve had a general wholesome intention, it may form some quite troublesome habits in future lives. This would be particularly so if he had regrets about it, at the time of death. This may lead to eating disorders, etc. and other problems. If these were obstructions to the path, then the basic cause would be mostly likely unwholesome / unskillful.
There is a lot to keep in mind for this. And my ramblings above should be seen as just ramblings, throwing around some basic Dhamma ideas. Please don't take them too far, or too generalized!
This would be particularly so if he had regrets about it, at the time of death. This may lead to eating disorders, etc. and other problems.
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