The teachings of Ven. Waharaka Abhayaratanalankara Thero

[retrofuturist]

Greetings,

I have heard a good report of a not so well known Sri Lankan bhikkhu named venerable Waharaka Abhayaratanalankara Thero.

Unfortunately at this point in time, none of his teachings are available in English (as he does not speak English) but his Sinhalese teachings are available here: http://www.waharaka.com/deshana/cds.php" onclick="window.open(this.href);return false;

If anyone is familiar with the good bhikkhu or is fluent in Sinhalese, by all means feel free to share the gist of his teachings with us.

Metta,
Paul.

[SarathW]

Thnks Paul.
I found some more info about him.


http://www.nirvanadhamma.com/en/gratitu ... ara-thero/" onclick="window.open(this.href);return false;"

[SarathW]

I started listening to the Dhamma talk by this monk.
I found his Dhamma analysis is the most profound teaching what I have herd so far.
In the following link he is talking about the difference between Five Duscharita, Five Sil, Ten Akusal , five Papa etc.
He gives a detailed analysis of what is really mean by the precepts and how they are differently applied based on whether you are a lay person or an Arahant.
He explain how the world is initially created and how people live according to Brahama Viharas.
Then human degenerated to accept a lower level of precepts for their own convenience.
He is clearly explain why the fifth precept is not limited to refrain of taking alcohol.
According to his analysis we have confused the five Duscharita with the five Sil.

My knowledge is not strong enough to translate this talk.
It is worthwhile if we can get someone to translate this.


http://www.waharaka.com/deshana/listen. ... d=CD097-20" onclick="window.open(this.href);return false;

[SarathW]

In the following talk he says that we should not keep Nibbana as the object of our meditation.
He argues that objectification is a result of six senses.
Instead we should develop the reviewing knowledge.
That is I have this and I do not have this etc. (wholesome and unwholesome states of the mind)


http://www.waharaka.com/deshana/listen. ... d=CD103-06" onclick="window.open(this.href);return false;

[mikenz66]

In the following talk he says that we should not keep Nibbana as the object of our meditation.

Coincidentally, I was recently reading that in Mahasi Sayadaw's Manual of Insight.

Mahasi's point was that insight requires non-conceptual phenomena that you can actually experience, and that had the characteristics of impermanence, unsatisfactoriness, and not-self. A worldling cannot experience nibbana, and nibbana doesn't have the first two characteristics. Therefore it is unsuitable for insight.


Mike

[SarathW]

Wonderful analysis of how the practitioner is progress in Satipatthana.

http://www.waharaka.com/deshana/listen. ... d=CD102-04" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false;

He use the the following Abhidamma formula.
According to him the practitioner start at the number eight.
ie: Practitioner start his practice without joy as a result of others asking him to do so. He does not have any knowledge about Buddhas teaching but he believes that meditation help him to obtain worldly benefits.

Then ven. explain how he is progressing in each stages.

Then he explain how the practitioner progress to number one and become a Sotapanna.
ie: At this stage he is doing his practice with joy, with the knowledge of Nibbana and without worldly benefits.


Further development of Satipathana he became a Arahant in another three stages.

==================

(Aññha Kàmàvacara Kusala Cittàni)
_______
1. Somanassa-sahagataü
nàõasampayuttaü asaïkhàrikam ekaü,
2. Somanassa-sahagataü
¤àõasampayuttaü sasaïkhàrikam ekaü,
3. Somanassa-sahagataü
¤àõavippayuttaü asaïkhàrikam ekaü,
4. Somanassa-sahagataü
¤àõavippayuttaü sasaïkhàrikam ekaü,
5. Upekkhà-sahagataü
¤àõasampayuttaü asaïkhàrikam ekaü,
6. Upekkhà-sahagataü
¤àõasampayuttaü sasaïkhàrikam ekaü,
7. Upekkhà-sahagataü
¤àõavippayuttaü asaïkhàrikam ekaü,
8. Upekkhà-sahagataü
¤àõavippayuttaü sasaïkhàrikam’ ekan’ ti
Imàni aññha’ pi sahetuka
kàmàvacarakusalacittàni nàma


http://www.buddhanet.net/pdf_file/abhidhamma.pdf" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false


PS: If there are any incorrect information I take the responsibility for it due to my poor translation.

[SarathW]

Chilling account of a Gandhabba.
Ven, A explain the reason for the ritual of seven day almsgiving to a dead person.
He says some people are trap in their astral body after their death without knowing that they are dead.
His explanation is almost an account of the behavior of the ghost in the movie Ghost.

http://www.waharaka.com/deshana/listen. ... d=CD099-08" onclick="window.open(this.href);return false;



https://www.youtube.com/watch?v=vIy3MDzPyKg" onclick="window.open(this.href);return false;

[SarathW]

Very controversial teaching from Ven. A
He says the men who are involve with protecting and law enforcement of masses may involve with killing and torcher the enemies etc.
Killing and torcher is an unwholesome act however it is less unwholesome due to the wholesome intent.
It appears these law enforcement men will be re-born as world protecting Devas. (Lokapala Deva)
So becoming a law enforcement officer is not that bad as far as you act on right intent.

http://www.waharaka.com/deshana/listen. ... d=CD097-33" onclick="window.open(this.href);return false;

[SarathW]

Surprise! Surprise!
He says Dengue Fever can be cured by giving patient a bamboo shoot juice. (do not mix with water)
In Sri Lanka we call bamboo shoots "Fever" (Una).
I never knew that this name is a connection with it's medicinal properties.
Great thing is now I found we can eat bamboo shoots too!
He also recommend chanting Sabba Papasa Akaranam as a protection from any kind of fever.



https://www.youtube.com/watch?v=D0ng4263dfc" onclick="window.open(this.href);return false;" onclick=

[SarathW]

Strange teaching about "Pacchima Bava Sotapanna" I have never heard of before.
It appears this person attain Nibbana without going through Sakdagami, Anagami or Arahant.
He also teach about a strange intermediate astral body called "Gandabbba"

You can have a glimpse of his teaching if you have some understanding of Pali.

http://www.waharaka.com/deshana/listen. ... d=CD093-07" onclick="window.open(this.href);return false;

[Zom]

He also teach about a strange intermediate astral body called "Gandabbba"

But suttas do speak about such a thing. And you can read this as well - http://santifm.org/santipada/2010/rebir ... -buddhism/" onclick="window.open(this.href);return false;

[SarathW]

The main canon­i­cal ar­gu­ment against the in-between state, re­lied on by the Kathāvatthu,21 is that the Buddha men­tions only three states of ex­is­tence (bhava): the sense world, the form world, and the form­less world. If the in­ter­me­di­ate state ex­ists, it should fit into one of these worlds, but it doesn’t:

Interestingly "Pacchima Bava Sotapanna" is based on the above argument.
It appears that Pacchima Bava Sotapanna is not belong to any of those three worlds.

PS: Thanks for the article. It is very comprehensive.

[Lal]

I have been asked by Ven. Sudithadeera (who is a disciple of Ven. Waharaka Abhayaratanalankara Thero) to join this discussion group. I have a website: https://puredhamma.net/" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false; that is built on the material that I learned from the Waharaka Thero. I would be happy to provide my input to any specific questions as well.
With metta, Lal

[Lal]

I have a read some posts above.
Since they are old, these issues may have been resolved. In case there are still unresolved issues with the gandhabbaya (antarabhava) concept, I just wanted to say a few words.
There is a big difference between bhava (existence) and jathi (births). When a human dies that may may may not be the end of human bhava:

https://puredhamma.net/key-dhamma-conce ... s-therein/" onclick="window.open(this.href);return false;

Thus, a cuti-patisandhi may not happen when a human dies. The manomaya kaya belonging to the human bhava (gandhabbaya) comes out and waits for another suitable womb. Until a suitable womb becomes available, that gandhabbaya may stay in that "fine body" for even years. That is why there is a "gap" between adjacent lives in the rebirth accounts. There are many posts at the site on the gandhabbaya, since it is an important concept that help explain many issues like the gap between adjacent lives. One could use the "Search" box on the top right with key word(s) to find relevant topics on a given subject.

Anyway, I would be happy to answer any questions on this topic or any other.
With metta, Lal

[rowboat]

I started listening to the Dhamma talk by this monk.
I found his Dhamma analysis is the most profound teaching what I have herd so far.
In the following link he is talking about the difference between Five Duscharita, Five Sil, Ten Akusal , five Papa etc.
He gives a detailed analysis of what is really mean by the precepts and how they are differently applied based on whether you are a lay person or an Arahant.
He explain how the world is initially created and how people live according to Brahama Viharas.
Then human degenerated to accept a lower level of precepts for their own convenience.
He is clearly explain why the fifth precept is not limited to refrain of taking alcohol.
According to his analysis we have confused the five Duscharita with the five Sil.

My knowledge is not strong enough to translate this talk.
It is worthwhile if we can get someone to translate this.


http://www.waharaka.com/deshana/listen. ... d=CD097-20" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false;

SarathW, perhaps you can be convinced to make a translation from Sinhala into English. Is it possible for you to make all or many of Ven. Waharaka Abhayaratanalankara Thero's talks available in English?