text:
During jhana do you eliminate all hindrance at once?
Are you suppose to try and eliminate all the hindrances at once or slowly elimate them one by one? If this is the case are you suppose to eliminate them slowly in one meditation session or slowly rid them until they are all gone During multiple sessions?

Please provide some background to the question? I don't think there is much of anything in life generally that can be achieved except over time and many attempts. Meditation is part of life.

Jhanas are attained by suppressing the five hindrances via concentrating on  objects like the breath, or a kasina object, etc. But if one contemplates on anicca, dukkha, anatta, one automatically starts reducing, not just suppressing the hindrances. In this latter type of jhana, it is attained via using Nibbana as the arammana (thought object). This is not “an object” per say but a contemplation on anicca, dukkha, anatta. In both these cases – the ‘Anariya’ or ‘Ariya’ Jhanas (or the mundane or the supra mundane), the hindrances are suppressed or reduced over time, and not all at once. For this one needs to focus the mind forcefully onto one thought object (nimitta), not letting those five hindrances come to surface.
This second kind of contemplation leads one to attain the Sotapanna (Stream Entrant) stage of the Noble Eightfold Path. Then these five hindrances are reduced to a level that is sufficient to attain the first jhana with the jhana factors of savitakka, savicara, piti, sukha, ekaggata fairly easily. When the five hindrances are kept at bay, and one feels the serenity of a mind unpolluted by the hindrances, this is called samatha meditation – that attains the ‘calming of the mind.’
The two hindrances of kamachanda and vyapada were reduced to kamaraga and patigha levels at the Sotapanna stage. Kamaraga and patigha are reduced further at the Sakadagami stage, are removed at the Anagami stage. Thus an Anagami is left with rupa raga and arupa raga, and thus one has only attachment for rupa loka and arupa loka.
On the other hand, the hindrance of thina middha is easily overcome by savitakka, i.e., when the mind is focused on Nibbana (anicca, dukkha, anatta). Thus any sleepiness or lethargic feeling cannot survive and one feels energetic.  A Sotapanna is at the entry level of comprehending anicca, dukkha, anatta, and the understanding gets progressively better as one moves to higher stages.
The hindrance of Uddacca also decreases by stages. Here one should note that without cultivating jhanas, an Arahant automatically removes all five hindrances, but this also happen in stages and once it happens it is permanent. Ariya jhanas are permanent in nature compared to Anariya jhanas. Thus a Sotapanna will be able to easily get to the first Ariya jhana in any of the future lives, because some of the five hindrances have been permanently reduced, and vicikicca permanently removed.
It is Vitakka that inhibits the hindrance of sloth and torpor (thina middha). Then at the time when mental happiness (Piti) arises in the mind, this jhanic factor of piti suppresses the hindrance of ill will (vyapada). Then the body becomes light due to physical happiness (sukha), and it is this jhanic factor that counters the hindrance of restlessness and worry (uddhacca kukkucca). The moment that one gets to one-pointed-ness (ekgaggata) in meditation, this one-pointed-ness temporarily inhibits sensual desire (kamachanda).

All at once or over time - was the question, as I read it.

I thought that the answer that I provided gives the reader the idea that it is over time and not all at once, that the hindrances are suppressed. I will edit the answer to make this more clearer. Thanks @no comprende. :)

The hindrances are gradually weaken and suppressed with the practice of the day to day life when one is dedicated to make them weak. Some meditation practices also help with suppressing them.
However, trying to tackle them during meditation only, and specially when they are strong (and when one is not very skillful in working them), is a much, much harder task -- almost impossible, perhaps. Also, it's not possible to enter jhana when they are present, so they must be absent when entering it.
In summary, the method to weaken and abandon them is to practice the eightfold path and develop the seven factors of enlightenment (SN 46.38).
In more detail:
Sloth/torpor (thīna/middha)
Right effort (sammā vāyāmosammā) of the Noble Eightfold Path is a foundation to put in check sloth/torpor:

“And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states…. He generates desire for the arising of unarisen wholesome states…. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort."
-- SN 45.8

This hindrance pair is more specifically counteracted through the factor of energy (viriya), which is one of the seven factors of enlightenment. What is energy?

“one with energy aroused, one with energy aroused.” In what way, venerable sir, does one have energy aroused?’ The Blessed One then said to me: ‘Here, Moggallana, a bhikkhu with energy aroused dwells thus: “Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, by manly energy, by manly exertion.” It is in such a way, Moggallana, that one has aroused energy.’”
-- SN 21.3

In another discourse, the eight grounds for arousal of energy (AN 8.80) are described as occasions where a sense of urgency for the striving on the practice is developed during the many circumstances of the daily life .
Also, the Buddha instructed Maha Moggallana to attend to perception of light as a way to shake off his drowsiness.
Restlessness/remorse (uddhacca/kukkucca)
The Sāratthappakāsini summarizes six ways of abandoning restlessness and remorse, among them: learning, investigation, association with mature people, good friendship and suitable talk.
This pair denotes agitations of the mind, where the first is marked by anxiety and lack of steadiness and the second is the regret that occur after having done something wrong, a misconduct.
With the higher virtue group developed (right speech, right action and right livelihood), one has a foundation to be freed from remorse. When this foundation is built one becomes virtuous. When one is virtuous it's harder to misbehave, so the opportunity for remorse to arise is rarer. But even then, when one does something wrong and remorse strikes, it likely won't be strong or excessive:

“Suppose that a man were to drop a salt crystal into a small amount of water in a cup. What do you think? Would the water in the cup become salty because of the salt crystal, and unfit to drink?”
“Yes, lord. Why is that? There being only a small amount of water in the cup, it would become salty because of the salt crystal, and unfit to drink.”
“Now suppose that a man were to drop a salt crystal into the River Ganges. What do you think? Would the water in the River Ganges become salty because of the salt crystal, and unfit to drink?”
“No, lord. Why is that? There being a great mass of water in the River Ganges, it would not become salty because of the salt crystal or unfit to drink.”
"In the same way, there is the case where a trifling evil deed done by one individual ...
-- AN 3.100

It might be as little as just enough to direct one to make amends. Anything else is an excess of remorse. Thus, a hindrance and should be abandoned:

"Bhikkhus, the taints increase for two [kinds of persons]. What two? One who feels remorse about a matter over which one need not feel remorse and one who does not feel remorse about a matter over which one should feel remorse. The taints increase for these two."
-- AN 2.108

Also, the Buddha describes five types of persons (AN 5.142), and ascribe a practice for each of them [so they become as the fifth]:

One who violates, becomes remorseful and does not understand as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without reminder.
Advice: "Taints born of violation are found in you, and taints born of remorse increase. Please abandon the taints born of violation, dispel the taints born of remorse and develop your mind and wisdom".
One who violates and does not become remorseful and does not understand ...
Advice: "Taints born of violation are found in you, but taints born of remorse do not increase. Please abandon the taints born of violation and develop your mind and wisdom".
One who does not violate and yet becomes remorseful and does not understand ...
Advice: "Taints born of violation are not found in you and yet taints born of remorse increase. Please dispel the taints born of remorse and develop your mind and wisdom".
One who does not violate and does not become remorseful and does not understand ...
Advice: "Taints born of violation are not found in you and taints born of remorse do not increase. Please develop your mind and wisdom".
One who does not violate, does not become remorseful, and understands as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without reminder.

Restlessness is most directly counteracted with the development of tranquility (passaddhi), another enlightenment factor. But again, one should take the eightfold path as foundation, particularly the higher virtue group, otherwise it's a fragile endeavor.
With the foundation set, tranquility requires contentment, so one would benefit from organizing one's life so as to be easily content. Moreover, tranquility develops alongside with joy and rapture (piti: another enlightenment factor):

When there is no joy, for one deficient in joy, (4) rapture lacks its proximate cause. When there is no rapture, for one deficient in rapture, (5) tranquility lacks its proximate cause. When there is no tranquility, for one deficient in tranquility, (6) pleasure lacks its proximate cause.
-- AN 10.3

Concurrently, one can use anapanasati practices to further develop tranquility:

“Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body of breath’; he trains thus: ‘I shall breathe out experiencing the whole body of breath.’ He trains thus: ‘I shall breathe in tranquillising the bodily formation’; he trains thus: ‘I shall breathe out tranquillising the bodily formation.’
“He trains thus: ‘I shall breathe in experiencing rapture’; he trains thus: ‘I shall breathe out experiencing rapture.’ He trains thus: ‘I shall breathe in experiencing pleasure’; he trains thus: ‘I shall breathe out experiencing pleasure.’ He trains thus: ‘I shall breathe in experiencing the mental formation’; he trains thus: ‘I shall breathe out experiencing the mental formation. ’ He trains thus: ‘I shall breathe in tranquillising the mental formation’; he trains thus: ‘I shall breathe out tranquillising the mental formation.’
-- MN 118

Proper attention and careless attention are particularly important in how it makes us subject to restlessness and remorse:

"When one attends carelessly, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand [...]
“When one attends carefully, unarisen restlessness and remorse do not arise and arisen restlessness and remorse are abandoned.
-- SN 46.24

One type of careless attention is simply giving frequent attention to things that makes them increase [e.g. like obsessing over those things]:

By frequently giving attention to things that are a basis for restlessness and remorse, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand.
-- SN 46.23

Doubt (vicikicchā)
I think this is more straightforward.
While some doubt about the practice can be dispelled through actual practice, if one is practicing without knowing what is going on or what one should be doing, one needs to search for answers: studying, investigating, asking experienced teachers, etc.
So, naturally, questions like these are a product of doubt and asking for answers here is an attempt to eliminate this very hindrance -- which certainly does not involve meditating.
Sensual desire (kāmacchanda)
That is, desire to see a pleasant form, desire to hear a pleasant sound, desire to feel a pleasant touch, desire to feel a pleasant taste, desire to feel a pleasant scent.

“And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful [...]
-- SN 46.2

One particular practice for diminishing sensual desires is attention/mindfulness on unattractiveness:

“And what, bhikkhus, is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding? There is, bhikkhus, the sign of foulness: frequently giving careful attention to it is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding.
-- SN 46.51
“For those who live contemplating foulness in the body, the tendency to lust with regard to the element of beauty is abandoned.
-- Iti 85

A little more detail on mindfulness on unattractiveness:

Furthermore, a monastic examines their own body, up from the soles of the feet, down from the hairs of the head, and surrounded by skin, as full of various kinds of impurities: ‘In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, synovial fluid, and urine.’
It is as if there were a bag with openings at both ends, filled with various kinds of grains, such as hill rice, wheat, mung beans, peas, millet, and white rice. And someone with good eyesight were to open it and examine the contents: ‘This is hill rice, this is wheat, these are mung beans, these are peas, this is millet, and this is white rice.’
In the same way, a monastic examines their own body, up from the soles of the feet, down from the hairs of the head, and surrounded by skin, as full of various kinds of impurities: ‘In this body there is head-hair, body-hair … urine.’
In this way they meditate by observing an aspect of the body inside … This too is how a monastic meditates by observing an aspect of the body.
-- MN 10

As result, one should end up with the senses restrained:

So too, bhikkhus, when a bhikkhu has not developed and cultivated mindfulness directed to the body, the eye pulls in the direction of agreeable forms and disagreeable forms are repulsive; the ear pulls in the direction of agreeable sounds and disagreeable sounds are repulsive; the nose pulls in the direction of agreeable odours and disagreeable odours are repulsive; the tongue pulls in the direction of agreeable tastes and disagreeable tastes are repulsive; the body pulls in the direction of agreeable tactile objects and disagreeable tactile objects are repulsive; the mind pulls in the direction of agreeable mental phenomena and disagreeable mental phenomena are repulsive.
“And how, bhikkhus, is there restraint? Here, having seen a form with the eye, a bhikkhu is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. It is in such a way that there is restraint.
-- SN 35.257

The role of mindfulness in this subject is shown in the following passage:

"On having seen a form with the eye,
  if right mindfulness is lost,
  then in the form that is seen
  one grasps it's characteristics (nimitta) with thoughts of craving"
-- SĀ 312

Other practices are also described to overcome this hindrance: the perception of impermanence, the perception of suffering due to impermanence, the perception of not-self (AN 9.16) and the four brahma viharas (MN 7).
Ill will (vyapada)
Again, the higher virtue group should be a foundation to make it easy to weaken ill will. Generally, one also benefits when organizing one's life (and how one approaches people around) in order to avoid circumstances that create anger and hate.
In the suttas, one of the most effective practices to overcome ill will are the four brahma viharas. In particular, karuna and metta:

Friends, it is impossible, it cannot happen, that when the heart-deliverance of loving-kindness is maintained in being and made much of, used as one's vehicle, used as one's foundation, established, consolidated, and properly managed, ill-will can invade the heart and remain; for this, that is to say, the heart-deliverance of loving-kindness, is the escape from ill-will.
-- DN 33

More detailed teachings on anger from the pali canon can be found in What does Buddhism teach about anger?

Concurrently, all the above benefit from developing the enlightenment factor of equanimity (upekkha). Equanimity is one of the three pillars that should be trained together along with concentration and energy in balance, since focusing only in one of them creates room for unwholesome states to rise (see AN 3.102):
It's good to keep in mind that, in general, the methods for overcoming taints/hinfrances fall in to the following groups:

“Bhikkhus, there are taints that should be abandoned by seeing. There are taints that should be abandoned by restraining. There are taints that should be abandoned by using. There are taints that should be abandoned by enduring. There are taints that should be abandoned by avoiding. There are taints that should be abandoned by removing. There are taints that should be abandoned by developing.
-- MN 2

Finally, the Buddha's report on his own experience trying to tame the hindrances during meditation may also be helpful:

[...] As I abided thus, diligent, ardent and resolute, a thought of [sensual desire, ill will, cruelty] arose in me. I understood thus: 'This thought of [sensual desire, ill will, cruelty] arose in me. This leads to my own affliction, to others affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna'. When I considered: 'This leads to my own affliction', it subsided in me; When I considered: 'This leads to others affliction', it subsided in me; When I considered: 'This leads to the affliction of both', it subsided in me; When I considered: 'This obstructs wisdom, causes difficulties, and leads away from Nibbāna', it subsided in me. Whenever a thought of [sensual desire, ill will, cruelty] arose in me, I abandoned it, removed it, did away with it.
Bhikkhus, whatever a bhikkhu  frequently thinks and ponders upon, that will become the inclination of his mind. [...]
But with excessive thinking and pondering I might tire my body, and when the body is tired, the mind becomes strained, and when the mind is strained, it is far from concentration. So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why is that? So my mind should not be strained.
-- Dvedhāvitakka Sutta [Bodhi trans.], MN 19

and:

[...] If, while he is examining the danger in those thoughts, there still arise in him evil unwholesome thoughts connected with desire, with hate, with delusion, then he should try to forget those thoughts and should not give attention to them. When he tries to forget those thoughts and does not give attention to them, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated. [...]
If, while he is trying to forget those thoughts and is not giving attention to them, there still arise in him evil unwholesome thoughts connected with desire, with hate and with delusion, then he should give attention to stilling the thought-formation of those thoughts. [...]
If while he is giving attention to stilling the thought-formation of those thoughts, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then, with his teeth clenched and his tongue pressed against the roof of his mouth, he should beat down, constrain and crush mind with mind.
-- Vitakkasanthāna Sutta, [Bodhi Trans.] MN 20

That is, when meditating, if one identifies the presence of a hindrance, then one should simply strive to abandon it by whatever wholesome means. It's not a matter of abandoning them all at once, or at what speed. As one identifies the presence of a hindrance, one should remove it. If it persists through all the meditation session, then one should reflect and plan on how one can make it weak by the next time one sits in meditation -- or how can it be abandoned by that time.

So i will also need the noble i fold path to achieve the elimination of the 5 hindrances? Why do jhana books only talk about abandonment by suppression then?

@DeusIIXII If one sits in meditation with jhana as goal and, during the sitting, one is unable to suppress, say, restlessness, then suppressing is not enough. Moreover, jhāna is the "Right Concentration" in the 8fold path. Interestingly, "Right Effort" is the branch of the path that instructs one to practice the abandoning of unwholesome states (the five hindrances), and cultivate wholesome states. Ultimately, it doesn't matter if one abandons them during sitting or not: one should simply strive to abandon at all times. But the jhanas will be accessible when they are not present.

In regard of contemplatives, Nyom DeusIIXII and those open to it:
No hindrances are starved by just/only Jhana, either one or endless sessions. Listening/reminding/knowing the Dhamma and appropriate attention are necessary, where ever one might dwell. Now (the guessed paradox is that) hindrances need to be abounded ("temporary") to reach Jhana and for that case they might be (prompted/unprompted) suppressed.
"Listen & pay close attention. My person will copy & paste on to you:"

"Monks, there are these five hindrances. Which five? Sensual desire as a hindrance, ill will as a hindrance, sloth & drowsiness as a hindrance, restlessness & anxiety as a hindrance, and uncertainty as a hindrance. These are the five hindrances.
"To abandon these five hindrances, one should develop the four frames of reference. Which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. To abandon the five hindrances, one should develop these four frames of reference." ✳

Maha-satipatthana Sutta: The Great Frames of Reference

"Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.
"Let alone seven years. If anyone would develop these four frames of reference in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.
"Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.
"'This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.' Thus was it said, and in reference to this was it said."

A usefull collection in regard of the hindrences: The Five Mental Hindrances and Their Conquest. See also Nivarana and Wings of Awakening - Concentration & Discernment:

We noted in II/A that some of the sets in the Wings to Awakening list jhāna as a condition for discernment, whereas others list discernment as a condition for jhāna. Place both of these patterns into the context of this/that conditionality, and they convey the point that jhāna and discernment in practice are mutually supporting. Passage §171 states this point explicitly, while §165 and §166 show that the difference between the two causal patterns relates to differences in meditators: some develop strong powers of concentration before developing strong discernment, whereas others gain a sound theoretical understanding of the Dhamma before developing strong concentration. In either case, both strong concentration and sound discernment are needed to bring about Awakening. Passage §111 makes the point that when the practice reaches the culmination of its development, concentration and discernment act in tandem. The passages in this section deal with this topic in more detail...

There's    no jhana
  for one with    no discernment,
         no discernment
  for one with    no jhana.
  But one with    both jhana
         & discernment:
  he's on the verge
         of Unbinding.
  — Dhp 372

[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]

We can not  use jhāna for slowly stopping 5 hindrances one by one, but we use vipassanā for eliminating each kilesa  one by one.
Jhāna-wholesome-mind just avoid 5 hindrances-mind-factors by arising instead, not eliminate. So, 5 hindrances can stop by just make jhāna arises. After Jhāna-wholesome-mind vanished, unwholesome-mind can arise with  5 hindrances-mind-factors again.
Vipassanā-wholesome-mind eliminate each kilesa, such as each hindrance, by eliminating every taṇhā, attachment. Vipassanā is not the substitution, but it is the real eliminate.
However, jhāna is the most important base of vipassanā.

The hindrances can be suppressed in one session but this will not result in jhana.
Dissolving the hindrances takes many sessions or some duration.

This is progressive:
The meditative state                                      The factor needed to be resolved (let go of)
(1) The first dhyana                                      sensuality (kāma),
(2) The second dhyana                                     initial application & thinking (vitakka),
(3) The third dhyana                                      zest (pīti),
(4) The fourth dhyana                                     happiness (sukha),
(5) The sphere of infinite space                          form (rūpa),
(6) The sphere of infinite consciousness                  the sphere of infinite space (ākāsānañcāyatana),
(7) The sphere of nothingness                             the sphere of infinite consciousness (viññāṇañc’-
āyatana),
(8) The sphere of neither-perceptionnor-non-perception    the sphere of nothingness (ākiñcaññ’āyatana),
(9) The signless concentration of mind                    the signs (nimitta).

Source: Paṭhama Jhāna Pañha Sutta Piya Tan's commentary, also see:(Āsava-k,khaya) Jhāna Sutta

Why would everybody try to suppress hindrances, that's like forcing hindrances to go away.
"Tranquilizing" is the best way to get into Jhana.
"He trains thus: 'I will breathe in tranquilizing the bodily formation';
 he trains thus: 'I will breathe out tranquilizing the bodily formation.'"
---Satipatthana (Bhiku Bodhi's translation)
This is how i describe jhana
you become happy with your meditation and can stay with the object .
you can stay with the object longer and you will feel that your body is very light.
you feel like as if you don't have arms and legs and peaceful.
you don't feel your body anymore and you don't feel your breath as if you don't have body.
then you will experience that you're in a very spacious place with no walls just like the space.
then you will experience some blinking or white bulb that keep rising and fall in your senses.
then you will feel very peaceful because there's nothing in there. you will feel like you don't want to stand up in feeling of attachment to happy feeling that will block your way to get deeper unless you let go of the feeling.
then you will start seeing craving and all those links of dependent origination.
then you will disenchanted with it dispassion and then finally everything ceased.
then... i will leave this for you to experience "it" yourself.

There are many different abandonments. All sources i read and researched say abandonment by suppress is what is needed to enter the first jhana.

The key is "Relax", forget about those commentaries. Once you experienced it yourself, you'll understand :D


text:
Taking refuge in practice
My understanding of "taking refuge" is reciting a mantra.  However, is there a certain ceremony to become fully Buddhist?  Is it just repeating the mantra X number of times, or is there more to it?

Taking refuge can take many forms. You do not have to recite a mantra, although you may find it a helpful means. Taking refuge is as simple as placing your faith in the Buddha, the Dharma, or the Sangha.
For example, if you are suffering, and you remember the Four Noble Truths, and you settle your concentration on the Noble Eightfold Path -- then you have taken refuge in the Dharma.
Buddhism is a method of practice. If you follow the method, then you are already a Buddhist.

In the Theravada tradition, a person can take refuge in the Buddha by paying homage to the Buddha (Namaskaraya), and reciting the Three Refuges (Tisarana, where “ti” is three and “sarana” means refuge or protection) and undertake to observe the five precepts (Panca Sila).
One can recite the following stanza three times by oneself.:

“Namo tassa bhagavato arahato samma sambuddhassa”

What is meant by this Stanza is, “I pay homage to the Blessed One, the Exalted One, the fully Enlightened One” or “I pay homage to the fully Enlightened One who found the truth about the existence and became free of all defilements”. Both interpretations are important for someone starting out, without much knowledge of Dhamma.
But the Buddha himself said that the best way to pay homage to him is to learn Dhamma and to follow the Path. That is the more deeper meaning of the Namaskaraya, “Namo tassa bhagavato arahato samma sambuddhassa”.
I will not elaborate on the Three Refuges (Tisarana) and the five precepts (Panca Sila) as past Ops have already covered this. I would like to share this instead. Once The Buddha said, “Attä hi attano nätho, kö hi näthö paro siyä”, meaning, ”One indeed is one’s own refuge; how can others be a refuge to one?”. Each one has one’s own mind. And that is what is needed to be purified in order to attain a peaceful life now, a better life in the next, or even Nibbana. But it all starts with going for refuge in the Buddha Dhamma & the Sangha.
It is good to recite Namaskaraya, Tisarana, and the precepts, to attain citta pasada or calmness and joy of mind.  If one does it with understanding and resolve, it can bring benefits. The five precepts have deep meanings, and thus should not be taken lightly. Even if one does not live upto these 5 precepts, one needs to recite with the intention of doing one’s best to keep the precepts.

Ohh... Upasaka Lal him self? Atma will never understand why "faithful followers" walk around in disguise. Or does he miss something? Saddhu for you efforts here anyway.

It is the other way round @Samana. What Lal writes is in keeping with what we listen to in Sinhala & put to practice. To tell you we are busy with family, jobs etc. & have little time for practice, with no time to translate to English unlike Lal. BTW it is good to keep in mind that language is only an interface & is limited & could at times hinder you from seeing the truth. Only once you put to practice what we read in media will we know the truth of what is written. I see results in practice. So there is something that I do right. How I interpret Dhamma gives results. Will share notes later.

At the begining Upasaka/Upasika wrote "we are to busy to practice" and the "i see results in practice". So Upasaka/Upasika has time to practice, hasn't he/she? Then: "interpret gives results". So the pratice is interprating?

You misunderstood what I said @Bhante. It is that in a given 24 hours there are other things to do, that I limit the time I spend on Internet, Facebook etc. By practice what I meant was the Dhamma Sermons that I listen to everyday; The 6+ hours of Pirith Chanting I will do tomorrow. The 14 day continuous meditation retreat that I will go to in July. The 24 hr.+ Uposatha Sila on Wesak Day & the all night long till dawn Pirith Chanting that I’m a part of on Wesak Day etc. etc. So little time is left for Stack Exchange Q & A.

Mudita! And Sadhu!! Best wishes to Nyom Lal if Upasaka/ika meets him (tomorrow).

That depends mainly on a lineage or on a specific Buddhist teaching you follow, so the definition of 'being a buddhist by practice' varies greatly among different schools, lineages and teachings. Because you have tagged your question as 'mahayana', it would be safer to ask your spiritual master about this topic.
If your question means 'does one become a buddhist by reciting a mantra' than the answer would be 'it depends greatly by your intention and state of mind when you recite it', and also 'what kind of a mantra is in question'. Yet, Buddhism is not Islam and my understanding is that you don't become a buddhist just pronouncing a mantra X times, because motivation and transmission of a mantra matters.

Alan, while it is right that on the path, practicing (Dhamma) is the real refuge to reach the targed of refuge, awakening, which means Buddho, one need those who guide one (Sangha) to be able to make one self an island with the Dhamma (practicing). That means one needs to cut of the greates obstacel fist, and that is wanting to become a "Buddhist". To work against ones usuall desires one works in a way to train one self in what is called practice in veneration or paying respect. This practice goes against the raw defilement. Once a person has gained the throwing away of all what is normaly taken as real (five aggregates) having sacrified them for his refuge, one comes to see the Dhamma, the Buddha as well as the Sangha as it really is. From this time on, one by one self becomes member of the Sangha (in perfect context) and so also knows all the values of the three juweles as they really are. It is foolish and sadly a western or better modern approch to motivate people to see more value in the own person and in becoming "a real Buddhist" so that most never ever start even to work against raw defilement. Thats the maketing of industry to be able to sell a product for many.
Usually the training of Veneration as one of the ten meritious deeds, starts with bodily and verbal actions and step by step one also learns how to sacrify the mental factors in the same way. Just such a practice, even if not full comprehended, will be the foundation to be once able to maintain proper attention while hearing the true Dhamma, so able to gain right view and the doing the conductive rites and rites naturally. So one is good introduced to do not wslk the "cool" way, jet still very hot and cut the fundamental practice off right at the beginning. One having become different already would never have a problem with veneration of the gems nor would he/she ever tell somebody that it does not make sense to practice Sila, since veneration of what is worthy to counts as virtue right on the path and staightens one views. A huge topic, leading direct to awakening. Just be taking really refuge in the Gems one becomes a person no more able to fall off the path. Hier a useful short essay:

Refuge: An Introduction to the Buddha, Dhamma, & Sangha, *by Thanissaro Bhikkhu (2001; 74pp./222KB) *PDF
This short book provides an excellent introduction to the most basic principles of Buddhism: the Buddha, Dhamma & Sangha, collectively known as the Triple Gem or Triple Refuge. The material is divided into three parts: (I) an introductory essay on the meaning of refuge and the act of going for refuge; (II) a series of readings drawn from the earliest Buddhist texts illustrating the essential qualities of the Triple Gem; and (III) a set of essays explaining aspects of the Triple Gem that often provoke questions in those who are new to the Buddha's teachings.
[book] To request a printed copy of this book, please write to: Metta Forest Monastery, P.O. Box 1409, Valley Center, CA 92082, USA.

Beware of those selling you identity and this or that consciousness like every trader does saying "you can" or "you are worthy" which you would buy, but to what would you seek refuge in in that way?
For more about the pratice (veneration is the ptactice!) see: Respect and veneration - Respekt und Ehrbietung: Apacāyana
It's worthy to note, that this practice is a common in every linieage still folling the Buddha and is not maintained by linieages total outside the lane, those who actualky follow the Nigantas "there is no self, i am nobody and nothing..."
(Note: This is a gift of Dhamma and not meant for commercial use or any other use for wordily gain.)

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Broken kapala as a sign of what?
It was said in a book by my spiritual master that 'breaking unloyalty to one's spiritual master is worse than breaking a kapala', of which I deduce that breaking a kapala is a really bad sign.
Is there any root text explaining what is particularly bad about breaking a kapala and what is the meaning of it?

Just a "non-scholar" and principle answer.
Kapala, used here (Cambodia, spelled 'kpal' in Khmer) as word for head.
If one cuts of oneself the a/the master - in regard of the Buddha here, or what ever transports his way - is therefore more worse than to throw away a life by breaking the kapala because another live is secure, a good or better seldom and to meet the Buddha and/or his guidiance(s) very, very seldom.
When we remember even the Buddha, not even he break up or had been unloyal to his previous teachers.
That is also why the wise say:

"Now what is the level of a person of no integrity? A person of no integrity is ungrateful & unthankful. This ingratitude, this lack of thankfulness, is advocated by rude people. It is entirely on the level of people of no integrity. A person of integrity is grateful & thankful. This gratitude, this thankfulness, is advocated by civil people. It is entirely on the level of people of integrity."
Kataññu Suttas: Gratitude

While the parents are called the "first Gods", followed by those who give skills (normal teacher), those giving guardians toward heaven or beyond are the highest gods one should wisely honor and venerate.
Where would one headless run around if not have been supported by them?
The lesser such values and the lesser such as right view and gratitude the more near it runs in direction of communism and there most worse breaking of heads.
So ungreatfullnes and lack of gratitude for what serves such leads itself to ones breaking of the kapala, anyhow personally and sometimes at large as genocide, killing then the current gods, parents, masters away.
But it is not just physical to understand. Most having done a very bad deed in regard of gratitude suffer sooner or later as if the head is broken or spitted.
To Kesi the Horsetrainer
One does good to "kill" the Demon Kesi, the childhood disease, in one self, when ever he arises.
It's good to take as much as possible care never show signs of ingratitude in regard of what possible needs regards generally.
At least hete a very useful talk on gratitude and going beyong: Karma & Gratitude.
[Note: This is a gift of Dhamma and not meant for commercial purpoes or other gains in the world]

"Kepala" also means "head" in the Malaysian and Indonesian languages.

From Sanskrit कपाल (kapāla, “skull”). https://en.m.wiktionary.org/wiki/kepala , https://en.m.wikipedia.org/wiki/Kapala , @ruben2020 . Certain Words are very similar all over SEAsia, at least water follows the steam, from the himalaya into the ozean. Kapala might be the right pron.

@Samana Johnan Thank you very much, bhante.

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Does a sexual union with one's body incarnation of an opposite sex count as a misconduct?
According to Mahayana doctrine (at least within Nyingma linbeage), different incarnations of body, mind and/or speech of a same sentient being are possible.
By which I deduce that a sentient being of a lower realm could also be reborn into a human realm having, say, two bodies of opposite sexes.
Hence, given the conditions listed, my questions will be:
a) Can a same sentient being be reborn in a human form in two or more body incarnations having opposite sexes?
b) If yes, would a sexual union between, say, two such body incarnations of a same sentient being having opposite sexes in a human form count as a sexual misconduct, provided the other requirements for a proper sexual conduct are met?
Any reference to a sutra and / or abhidharma text would be of a great help.

Ultimately the notion of identity is an illusion. As explained extensively in the "THE PERFECTION OF WISDOM IN 8,000 LINES" sutra, there is no such thing as "sentient being". So any talk of "incarnation of same person" or really even "two different incarnations of two different people" is necessarily false, just a figure of speech.
At the same time, regardless of whether our notions are known as relative truth, karma has real effect. So any transgression is still a transgression, whether you posit an individual or not.
Sexual union in and of itself is not misconduct. It becomes misconduct when it's performed with the sole goal of satisfying one's craving for sensual pleasure. (The literal vows of lower yanas are redefined differently in the higher ones.)
What one must seek is purity of the mind, and from that purity of the speech and body action naturally follows.


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Noticing Sensations
I was listening to a talk on YouTube about vipassana practice as taught by Goenka. The woman doing the talk said that the Buddha taught that every time a stimulus enters the sense door there is a sensation in the body and it is these sensations that we react to not the stimulus itself. I have tried the body scan technique quite a few times but not very successfully and so have ended practicing Mahasi Sayadaws technique instead which is focusing on the abdomen rising and falling.
I have to say I'm not very aware of these sensations that are happening to every stimulus. Of course when I sit and meditate I notice some sensations such as itching, pulsing, pain etc but as far as the ones that are the result of every stimulus entering I'm not sure how I go about noticing those before I react.
Also my understanding is that Buddhism also sees thought as a sense door so therefore thought also causes these sensations. Is that correct?  In order to be a successful practitioner do I need to train myself to notice all these sensations? Is it good enough to just notice some like itching, trembling?  Do I need to understand what causes them? Or is noticing them enough?   Or do I need to notice the feeling tone associated?  Or both?

I was listening to a talk on YouTube about vipassana practice as taught by Goenka. The woman doing the talk said that the Buddha taught
  that every time a stimulus enters the sense door there is a sensation
  in the body and it is these sensations that we react to not the
  stimulus itself.

The Buddha taught it is a 'vedana' ('pleasant or painful feeling') at the sense doors that the mind reacts to rather than a physical sensation in the body.
For example, a pleasant feeling creates the reaction of love/lust/greed; an unpleasant feeling creates the reaction of hatred/anger/irritation; and mixed feeling creates the reaction of confusion.
(Note: Sensations in the body are 'sankhara/thought/stress formations' rather than 'vedana').
To know every 'vedana' at the sense doors is an extremely advanced practice and not a practise for formal foundational meditation development but an auxiliary practise.
The more formal foundational practise such as Anapanasati is developed, the more mindfulness at the sense door feelings can be practised.

I have tried the body scan technique quite a few times but not very successfully and so have ended practicing Mahasi Sayadaws technique
  instead which is focusing on the abdomen rising and falling.

The Buddha taught Anapanasati (Mindfulness With/When Breathing). Mahasi Sayadaw method is closer to Anapanasati than the Goenka method.
To be aware of bodily sensations is best done via awareness of breathing.

Also my understanding is that Buddhism also sees thought as a sense door so therefore thought also causes these sensations. Is that
  correct?

The mind is a sense door and thought is a sense object of this mind sense door. Yes. Thought is a sense object that can cause 'vedana' (pleasant & painful feelings). For example, you think of your job/work and a painful feeling arises, followed by emotions of hatred.
However, again, to practise on this level, that is, knowing the feeling exactly when it arises after the arising of the thought, is very advanced.

In order to be a successful practitioner do I need to train myself
  to notice all these sensations?

To be a Buddha, yes, the mind must notice all these feelings (vedana). But to successfully progress with practise, train in something more basic, such as Anapanasati.

Do I need to understand what causes them? Or is noticing them
  enough? Or do I need to notice the feeling tone associated? Or both?

All the above. However, this is very advanced as I suggested.
In summary, the Buddha did not teach the Goenka method & the Goenka method is an extreme interpretation of what the Buddha taught in Satipatthana.
Start with noticing the breathing flowing in & out of & moving in the body. Instead of rigid focus on the rise & fall the abdomen, maintain a more open relaxed awareness.

And again thieves have distroyed and stolen ways to reality... karuna. Would they like to show their face? If you believe that you could pressure someone to feed simply your livelihoods interst you are well informed to have less chance to have even wordly benefits from such. And for this reason was it say.

"The woman doing the talk said that the Buddha taught that every time a stimulus enters the sense door there is a sensation in the body and it is these sensations that we react to not the stimulus itself."
Let's take the stock description in the suttas as reference, using vision as example:

In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be [pleasant, painful, neither]; with feeling as condition, craving ...

Another stock passage is:

“With the cessation of that contact to be experienced as [pleasant, painful, neither], the corresponding feeling that arose in dependence on that contact ceases and subsides.

It should be clear that these are describing events going on through time:  First something happens, than another. The practice is about noticing them and how they relate to each other. That's why stimuli are the objects of the practice.
With that said...
A common interpretation here is that it's not all stimulus that reach a sense door that we come to be aware of. For example, often there are many sounds happening around us and we are completely unaware of them (as I was when writing this paragraph), despite them reaching our ears. In this case, it's only when ear-consciousness arise (which is dependent on the sound and on the ear) that there's opportunity for contact.
That contact is, grossly speaking, the moment of "awareness" or "attention" for the stimulus, it's when we notice it, when we know "it happening". The absence of that contact means we are oblivious to that particular stimuli at that particular time, even if it reached the sense door.
Another example is some bodily discomfort that we only notice much later, even though it was already present for some time. Without contact, no painful feeling came to be from that discomfort, until the moment of contact.
Keep in mind that giving attention to the discomfort at two different moments means two different consciousness, two different contacts, and two different painful feelings. Finally, I called it simply "discomfort" but they are also not one and not the same as the other.
From contact as condition, a proliferation of things come to be. One of them is the feeling (vedana), which may be followed by our underlying tendencies of reactions to them. This feeling (vedana) is the most bare painful/pleasant response to what has been contacted. But then, for example, this chain may trigger a certain past memory of something painful, which creates another painful feeling. Then, this painful feeling is a response not to the first stimuli, but to the memory, and so on.
"I have to say I'm not very aware of these sensations that are happening to every stimulus."
Perhaps picking the few that are more prominent might be helpful?
"Of course when I sit and meditate I notice some sensations such as itching, pulsing, pain etc."
These are perfect. Since you seem to be practicing mindfulness exercises, here's an excerpt of a sutta dealing with this practice:

“Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a painful feeling, he understands thus: ‘There has arisen in me a painful feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this contact. But this contact is impermanent, conditioned, dependently arisen. So when the painful feeling has arisen in dependence on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in contact and in painful feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to aversion in regard to contact and in regard to painful feeling is abandoned by him.
-- SN 36.8

The point of that practice is to create a strong understanding and conviction about all and any stimuli that we may come to contact through our senses:

That they are impermanent
That they are not self
That they are unsatisfactory

A deeper understanding would involve being able to follow up on the chain of events for a particular stimulus: from the arising of consciousness, to contact, to feeling and, then, to craving, etc.
Finally, this practice also should lead to a certain degree of equanimity, as per the last sentence:

As he dwells thus, the underlying tendency to aversion in regard to contact and in regard to painful feeling is abandoned by him.

...which is an actual behavioral change, and a very practical benefit. It means that craving is also weakened.
"Also my understanding is that Buddhism also sees thought as a sense door so therefore thought also causes these sensations. Is that correct?"
Yes, mind is a sense door, thought is a sense object. With the arising of mind-consciousness, the meeting of the three is contact. With that contact as condition, painful, pleasant, or nor-painful-or-pleasant feeling arises.
"In order to be a successful practitioner do I need to train myself to notice all these sensations?"
If you notice only one and make it your experiment of investigation as above, that's already a success, isn't it?
Then, take the next one that comes up. As soon as you are comfortable with making the many incoming stimuli objects of analysis, go ahead. With samatha practices, it becomes easier and very natural to be able to direct the mind to a stream of stimuli, as we become more sensitive to our senses or...well, able to concentrate better.
"Is it good enough to just notice some like itching, trembling?"
I'd say it's good, but just noticing it's presence without the actual exercises as above is not good enough -- that is, in regard to the practice you are trying to do.
"Do I need to understand what causes them?"
By the suttas above, it's important to understand the conditions that make them arise, and the how they cease. Thus, we are taught in terms of the sequence of conditions above: consciousness, sense door, sense object, contact, feeling, etc.
This is because this is the very foundation that, according to the tradition, makes suffering come to be and makes it cease. Thus, by understanding them, the whole castle of suffering can be made to cease.

I'm a little unsure of what is meant by "...with that contact as condition..."  Can you please explain a little more what this means?

@Arturia Roughly speaking, consciousness is discriminative. Senses are exposed to noise. But when there's discrimination, "something" is cognized -- this is contact, a "conscious touch of 'object' on sense". A feeling (either pleasant, painful or neither-pleasant-or-painful) arises with that contact as condition, and ceases when that contact ceases. This chain is standard subject in Buddhism so feel free to create another Question to get better details about it. The only question I found on it was this

Just know that you felt something or noticed something into your five senses.for an example if you feel amgry just know that your are feeling angry. And then automatically you will give up that feeling(anger). Like that we should have a good comprehension about what we feel and notice into senses. In short just be aware of five senses. You do not want to spare a special time  and do that,but just do your day to day activities with a good comprehension and awareness. In other words do them conciously.If you do so you do not want to waste your time on those meditations that are taught everywhere.

Please focus your attention nothing but on breathing in and out at the very first attempt. As you concentrate more and more, you will know everything detail what occurring at these sense doors. Only the most distinct sensation you better note, after that just return back to breathing in and out. If you notice equal intensity sensation at different places, just focus one. Mind used to be working once at a time. Sometimes if you cannot note detail as itching, trembling because maybe it is so fast, just note "know it". Never think further what cause them or associated with which. Only then your concentration become sharpen in short time and you will know detail on whole body and then their changes.

But that's what have been doing for 6 years and it doesn't seem like I have learnt much at all

Hi, Please don't forget pre-meditation things; like paying respect to triple gems, taking five precepts, spreading loving-kindness, forgive the wrong-doing of others, asking for forgiveness of any wrong-doing to others especially to triple gems either intentionally or unintentionally preferably through your meditation master eg Mahasi sayadaw, focusing strong belief in the method and the master you are practicing, sometimes you need sitting meditation duration longer than the present. Above all your strong belief lead to deeper concentration and khanika Samadhi and enlightenment.

Why not you try to contemplate on what the Buddha told Bahiya Daruchiriya: “Ditthe’ ditthamattam,” “Sute’ sutamattam,” “Mute’mutamattam,” “Vinnate’ vinnatamattam.”

"Then, Bahiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how your should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bahiya, there is no you in terms of that. When there is no you in terms of that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress."

If this is not done, then…
Forms seen causes loss of mindfulness if one dwells on their after-thoughts.
Sounds heard cause loss of mindfulness if one dwells on their after-thoughts.
Aromas smelled cause loss of mindfulness if one dwells on their after-thoughts.
Flavours tasted cause loss of mindfulness if one dwells on their after-thoughts.
Tangibles touched cause loss of mindfulness if one dwells on their after-thoughts.
Mental objects cognized cause loss of mindfulness if one dwells on their after-thoughts.
I just thought that this may help you in your meditation.

Because that's not what I asked and also I have no clue what anything you have written and quoted means. Just looks like more vague mystical Buddhist jargon to me which generally just confuses me further.

It is natural that one may encounter physical sensations and even types of discomforts when one starts seriously cleansing one’s mind. So all what I said was not to think too much about them, but to just observe what comes from your five senses and to just let go. Any type of body sensations means the mind is beginning to affect the body, and that one has made progress in the cleansing process. So one should start contemplating on the anicca nature when one starts any type of body sensations.


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Who can realize the nirvana easier?
Who can realize the nirvana easier?As male one or female one?

Can the upvoter tell why such a question was upvoted?

Realizing Nirvana requires transcending thoughts (rationality, reasoning) and also the feeling / experiential level. Some people say that women are more of a feeling type and men are more to do with thinking (true or not I have no opinion) so in that way, someone could say that it differs for men and women. Whether you agree or not is your opinion.

The path to nirvana does not depend on your gender but on what you follow as a human being.
Accessing nirvana is a complex thing and describing it may need pages.But,in conclusion the path to nirvana is giving up. Therefore you should understand that to "give up" things,it does not matter what your gender is.Only a person who understands the nature of human life(does not limit only to the human life, but for everything )and realize that the final result of desires and bonds only lead to the sorrow can enter into the path of nirvana.

Comments are not for extended discussion; this conversation has been moved to chat.

The path and fruition (magga phala) could be achieved by anyone, be it male or female. It could be achieved by not only the fe/male clergy but also by lay folks. There is no difference of lay and clergy for the path leading to Nibbāna. If one has selected the right system of meditation and proceeded on cultivating them the results are to be obtained with no difference for lay and clergy, male and female.
During the time of the Buddha, sixty monks realized and attained the fruition of holiness (arahant phala) having received the subjects of meditation or working ground (kammatthāna) from a FEMALE LAY ADHERANT  by the name Matika Matha (mother of Mathika Gama) at the village called Matika in the kingdom of Kosala.
Visaka, Cullasubadda, Queen Mallika, Samawathi, Kujjuttaa, Matikamata, Uttara, Sujata, Suppawasa, Suppiya, katiyanan, Nakulamata, Kali were some of eminent female lay disciples who were placed as great upasikas and were well praised by the Buddha.
The Dhammapada Atuwa denotes that Samawati, Kujjuttara, Matika Mata and Uttara were some of the highly praised women for their wisdom by the Buddha.
In the recent past in Sri Lanka there was news of a female who has attained Arahant Phala. I got to listen to a Dhamma talk given by this Buddhist Nun. She gave it because she was asked to by her Teacher (Noble Friend). After that she went out of limelight, & the glare of media. Arahants are self evasive. If someone says that he is an Arahant (as in the case of a ‘known’ Buddhist Monk in SL) then it is a questionable thing. This monk can preach the dhamma very well. Many have benefited from his sermons. But his conduct is not in keeping with that of a Arahant. What someone actually does means more than what he says, and I am not impressed by some of the things that he has done.
On the other hand this Buddhist Nun  was forced to come out. She happened to be an educated person born to a Catholic family who was raised in a Christian environment who held senior positions at work and later embraced the Buddha's Teachings. Apparently, she had the ability to see past lives and this led to a desire to study the Buddhist Teachings making her give up her lay life and ordain.  You could listen to the talk (in SINHALA) along with the other monks at the temple.  Start the video at the 36 minute point to avoid the introductory talk by a bhikku at the temple where the talk is being delivered.

I wish to kiss her shoes!

There are many problems associated with a female body, and thus it is possible that nirvana can be reached faster with a female body.
Not suggesting that ordination is the only path to nirvana but since monks can disrobe 7 times and be forgiven, but nun can only disrobe once, somehow goes to show that male body is given more chances and therefore can be slower to reach nirvana

Agreed! This is demonstrative. To show the weak nature of man and the superior Buddha nature of women.

Five Strengths determine ability (pañcabalāni or pañca indriyāni) (or potentials) for beings to realize Nirvana.

Faith/Conviction (saddhā bala) - controls doubt
Energy/Effort/Persistence (viriya bala) – controls laziness
Mindfulness (sati bala) - controls heedlessness
Concentration (samādhi bala) - controls distraction
Wisdom/Discernment (paññā bala) – controls ignorance

Only sammasambuddha can see strength in beings.
As far as I have read, Buddha didnt say, who has more strength; male or female.
PS. Buddha said those with ability to enter 4th Jhanna could reach Nirvana with ease.

Please kindly provide a link to where the Buddha said what you posted about the 4th jhana? Thanks

can you please provide reference in any scripture about this?

There is no "easier", ultimately, especially because the heart of Buddhist practice could be said to be "impartiality". There is just what each of us experience through the mind and body as individuals , moment by moment. There is nobody and there are no sexes ultimately, just moment by moment experiences.
The Buddha's teaching is for equality. The Buddha was against Hierarchy and the caste system. Anyone could become a monk under the Buddha but others believed that how one was born or who one was born to determined what a person had the right to do and so, they suffered.  Not, that most societies don't segregate themselves to some degree.


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Does anybody knows origin and reference Buddha teaches a bossy & angry the seven kinds of wifes
... in letting her chose which kind she would like to be?
Valued Upasaka, Upasika,
Dear seekers for the way to Awakening and Readers,
Atma (polite addressing of the own person toward householders, where Atma dwells) has started the transcribtion and translation of a very seldom teaching in modern and western world in regard of the Maha Manala Sutta by Ven. K. Gunaratana Thera, still not finished. Most stories are taken from the Jataka, some references already found. In redard of "To Look After Feed And Take Care Of The Wife And Children Is Most Blissful/highest protection" it contains a story that goes this:

Sujata, the sister of Visakha Maha Upasika, married the son of Anata Pindika. She was not only wealthy but was also charming. In the home of Anata Pindika she became disagreeable to almost every member of the family and to the servants as well. She was very quarrelsome and had her own say mostly because of her conceit.
One day Anata Pindika offered food to the Lord Buddha and his Bhikkhus and during the meal, she made a commotion in the household. The Lord Buddha,knowing the nature of the woman enquired about her dispute, which disrupted the peace of the home. The Lord Buddha then asked her, “There are seven classes of wives; have you any knowledge to which class you belong?” She replied that she did not know. The Lord Buddha said, “A wife not in any way agreeable but finding every chance to quarrel with her husband or members of his family, is a quarrelsome wife. A wife whose outlook in life is bent on squandering away the fortune of her husband in gambling or drinking, is a thievish wife, a wife who takes good advantage of the kindness of her husband, adopts a superior outlook in a manner so as to gain control over him in any matter concerning his family or his outside activities, is a
domineering wife; but when a wife looks after her husband’s interest with tender care and devotion like a mother over her child, this kind of wife is a motherly one; again a wife who by nature is obedient and shy like a sister to a brothers belongs to a sisterly type; and a wife who shares in like manner the happiness of misfortune of her husband is at once a friendly one; finally a wife who lives in tolerance of the whims and dislikes of her husband and serves him faithfully throughout, is a servantly type.
In the light of the truth Sujata gained the realization of the fruits of the First Path (Sotapatti).
Continuing the sermon, the Lord Buddha remarked that among the first three classes of wives, their existence after death would be in a hellish state, suffering untold pain in the unconsuming fire or
tortment. The remaining four classes of wives would enjoy even in their present lives, the store of
happiness and after death, their existence would be in a continued state of bliss in the realm of heaven.

Does anybody know the reference in the Suttapitaka (thinking Atma came accross one time there)?
Does anybody know which Ven. K. Gunaratana Thera wrote this book and some infos, biography and picture of him? Maybe even contact possibility, if still alive?
If inspired and knowing also the references of other stories in the book, willing to research them, feel invited to take on this possibility.

(If somebody feels inspired to help prove reading and/or translating further, one should feel welcome to take this possibility. Topic as well as sources can be found here: Mangala Sutta Uannana - Ven. K. Gunaratana Thera(draft)
(Note, this question and content is a gift of Dhamma and not meant for commerzial use or other purpose of wordily gains.)

Atta feels inspired to help translating further this sutta Atma is searching for. Below are seven translations of the seven wives sutta:
1.සුජාතඝර සුණ්හා සූත්‍රය
2.妻子經
3.Жёны
4.Các Người Vợ
5.ภริยาสูตร
6.Az erőd
7.Istri-Istri
With metta
Householder # 3,454,845,812

There is a German version as well (among others): https://suttacentral.net/de/an7.63
And in English: http://awake.kiev.ua/dhamma/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara4/7-sattakanipata/006-abyakatavaggo-e.html (10. Bhariyāsuttaṃ - Wives)

You could make this answer shorter and clearer, by saying something like, "The 'seven wives' sutta is Bhariyāsutta (AN 7.63). There's a copy of it on SuttaCentral, with various translations of it into 11 languages including English and German. With metta."

Risky sometimes...

The Buddha taught to be grateful for the small favour or gift. The sutta requested was provided. The Buddha said rare is the world is a thankful & grateful person. This appears very true.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text:
How to know if someone has achieved nirvana?
A monk in Sri Lanka publicly says that he has achieved nirvana.If that's true we can follow the (practical) path he teaches . But how can we make sure whether that is true or not ?

Ask what he means by that, compare it to the scriptures, and look at his behavior.

Mr/Mrs Lasan,
Difficult would it be for a monk, Lasan, even more difficult for a householder... and not easy possible jet not by one self a Noble one:

As he was sitting there he said to the Blessed One, "Of those in the world who are arahants or on the path to arahantship, are these among them?"
[The Buddha:] "Great king, as a layman enjoying sensual pleasures; living confined with children; using Kāsī fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver, it's hard for you to know whether these are arahants or on the path to arahantship. ... Paṭisalla Sutta: Seclusion

In addition, Lasan, in regard of the reason why you asked: Who ever teaches "this was said by the Buddha, I know.", one does good neither to take it nor to reject it, but simply prove it if it holds against Vinaya, if it stands with the Dhamma of the Blessed One. If, one should say: "This is what the Buddha taught, by way and meaning." If not: "This is not what the Buddha taught, by way and meaning. This Monk is not teaching Buddhas message."
One does not need an enlightened Person to simply hear the good Dhamma with proper attention, yet for sure it would be more secure to listen to an Arahat, but did the Buddha wanted you just to quickly believe or to investigate and look for your self to archive the own realisation?
So why would it be of great benefit knowing who's an Arahant or on the way to be? "Simply" because it is the great field of merits in this world, could be the personal interest. But if one, not really knowing, and having made his judgement upon wrong understanding of liberation, gives to a person an individual, it can be not only just low merit but also demerit, if investigated wrong and that is why the Elders always tell: Even to give to a Noble One would be of greater merit as to "simply" the Sangha, it is better to point one mind to the Savaka Sangha, before, while and after giving, those people following good and rightly the Buddha, and even dedicate it verbal as such.
The side effect is also this, that a Monk has much more responsibility and "pressure" receiving a gift for the Sangha, even if it is "only" food, which in the case of receiving a personal gift would not be such and could be "legal"-looking also easy be misused. Most monks don't like to receive gifts dedicated to the Sangha since they would not even be allowed to give a share to their family, if you understand the way it often works. Yet it is out of compassion to make it easier for certain monks, to give it personal (in cases of people who are well informed).
As for the certain case, if Lasan shares links, Name and his teachings, maybe a more clear and straight forward answer in the certain case can be given.
(Note: This is a gift of Dhamma and not meant for any commercial purpose or other wordily gains)
An maybe extended answer can be found here. Disussion an further gestions, als well a critic and rebukes are also welcome there without strings and conditional "needed" censure: [Q&A] How to know if someone has achieved nirvana?]
Addition: In regard of the question caused person, its not really that difficult even for people with much dust in the eyes...

http://www.ashramaya.org
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කවියක් තුලින් මුණි සඳ දුටුවෙමි
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What is for sure not an Arahat, is even a stream-enter are persons:

making bussiness with Dhamma, selling Dhamma
teaching consciously via media not seeing/knowing who listens in detail
having disadvantaged group, opposition, woman, gender, childen as main target
taking about love praising life
having less focus on fellows and monks
do not really life in the Sanghas community
showing teeth, love and smile
doing gestures with the hands while talking
having no signs of modesty, usually over weighted and fine dressed
sitting and walking, lifing like kings, no signs of renounciation
seeking for public
wearing neon orange robes
leading show parades through settlements
... in short not one proper outwardly sign of a Samana of the Buddha

Most of the mentioned thing give not only just rightous suspicion of minor to heavy offenses but actually are such.
In short, a Noble One even of the first person, is not a "charismatic" greed forcing actor or entertainer for mainsteam audience not even tended an able to sit straigh an restrained.
Atma would be surprised if he even teaches the Buddha Dhamma but would say not even much to investigate and spending time worth for such a self declared "Arahat".
Nearly the same can be told when looking on the Mahamevnawa - industry like pages and Dhammakaya is there never very far.
Beware and read and learn about the Tipitaka, the best avaliable teacher first. Dukkha is not a Junge book story and a nice santa claus warm up trade fairs topic.

You can be sure that you soon get their advertisings here on this buy-able page.

Thank you very much for the long , explained answer,  according to me I believe his teachings are true , this is the youtube link for all his teachings, but all are in sinhala language, https://m.youtube.com/user/sashramaya

Is it possible to give a brief scetch about it, Upasak/-ika Lasan?

Lasan i suppose there are picture posts which are edited in english.They may be avilable on facebook as well.

Just looked a little pictures, topic titel and prefered "cosumer" and topics, not to speak of gesture and interieur. If not just out for "welness" buddhism, Atma would say it is good if @lasan seeks out for good followers of the Buddha. Start to read the Tipitaka first and then judge your self if even simply outwardy thing fit to the Arahants. Looking around here on this Sri Lanka dominated page, your really have troubles over there... seeing all those "ascetics" and "elders"...

Thank you @SamanaJohann  , I guess I should learn buddhism myself than trying to find someone who has achieved nirvana . Buddhism is all about looking in to ones self . And I will seek out for good followers of buddha , problem is they never come out in to the public I guess, That's why they are hard to find .

Don't think so. Learn and practice, and here some word how to find a good teacher/friend, lasan. The Power of Judgment. A smart can also learn dhamma from a fool, while a fool never realizes the "taste of the soup" even if the plate is more then full. So just wise step by step.

You'll only know other's achievement of nirvana if and only if you've achieved nirvana yourself. It is the same as real life, if you've not reached the same level as your opponent in the same field, you'll never tell if your opponent is of the same level as you.

But I need a teacher who has achieved nirvana to learn from him . So I guess it is impossible to find one myself?

When the student is ready, the teacher will appear.

I think this is basically tacit knowledge

In MN 112 Chabbisodanasuttaṃ, Buddha explained about how to make sure that someone has truly achieved nibbana.
There are some Q&S that need to be asked to the person.

I am also a sri lankan and i know your topic. I am just suggesting you to follow what he preeches for sometime and then come into a conclusion by yourself. If you feel there's something in what he says you don't bother about the person just try to be free from sufferings in this human life.
For me what he said really worked. But i am imparcial here.

Yes , I agree with his teachings too , but if someone gave up everything and went to be a monk for his teachings, and finally found out that he has not achieved nirvana ( means that he has lied ) , what should he do next?

I got your point. dr friend i am telling you to just follow his teachings first. Ti follow what he says you do not need be a monk. At first you just put those teachings into your mundane life. And if you find any consolation there you again go in that path practicing what he says(but not for the sake of practicing them, but with a good comprehension). Then you will realize who is right and who is wrong. Then automatically you will begin to believe him(if you are satisfied). I was also having doubts about him. Actually i was as same as you friend. But all the doubts are now solved.

I think you have listened to his preeches. Then surely You may have heard hi guiding people in the both ways that being a monk and being a normal human being(married or unmarried etc etc.). I am yet 19 years old but i have been able to over come many situations which are dealing with sadness sufferings and misery. In the past i was used to lament over thosr things. Finally i became a depression patient. Then i went meeting many many psychiatrists but no one could be able to save me.(actually i was suicidal with self harm intentions severly) then  i began to listen to him.

Then i could over come my bad condition. I was so satisfied of what he preeched. And i began to follow him. Now i have some intentions for joining him(yet undicided because of some other reasons). Actually if i did not listen to his preeches i am already dead(commited suicide)

Thank you and Im glad you are okay now :-) yes I also believe what you think is true

Traditional Zen Buddhism in Japan has, over the centuries, routinized the practice of determining whether one has achieved enlightenment and determined various stages in this process. The best introductory book I know about on this topic is The Three Pillars of Zen by Philip Kapleau, which contains several very moving enlightenment stories. All of the cases of self-reported enlightenment that I have had some personal connection to appeared to be kundalini events, which are not the same thing, and are often accompanied by feelings of grandeur.

The path and fruition (magga phala) could be achieved by anyone, be it male or female. It could be achieved by not only the fe/male clergy but also by lay folks. There is no difference of lay and clergy for the path leading to Nibbāna. If one has selected the right system of meditation and proceeded on cultivating them the results are to be obtained with no difference for lay and clergy, male and female.
In the recent past in Sri Lanka there was news of a female who has attained Arahant Phala. I got to listen to a Dhamma talk given by this Buddhist Nun. She gave it because she was asked to by her Teacher (Noble Friend). After that she went out of limelight, & the glare of media. Arahants are self evasive. If someone says that he is an Arahant (as in the case of a ‘known’ Buddhist Monk in SL) then it is a questionable thing. He may be well versed in the Dhamma, but that does not mean that he has achieved the ultimate goal of nibbhana.
This Buddhist Nun who was forced to come out happened to be an educated person born to a Catholic family who was raised in a Christian environment who held senior positions at work and later embraced the Buddha's Teachings. Apparently, she had the ability to see past lives and this led to a desire to study the Buddhist Teachings making her give up her lay life and ordain.  You could listen to the talk (in SINHALA) along with the other monks at the temple.  Start the video at the 36 minute point to avoid the introductory talk by a bhikku at the temple where the talk is being delivered.
So, to your question proper – "How to know if someone has achieved nirvana?" - it is only by engaging that person to conversation, will you know whether that person’s claim is true or not. If anyone tells him that he is just a charlatan, he may get angry and defensive or he may not react in any way.
Only by confronting such a person through ways provocative of greed, of hate, and of delusion could you know this. Canki Sutta-MN 95
Otherwise, living together with such a person for an extra length of time, his virtue, purity, endurance, & discernment may be known. This is another way to find out, as pointed out in  Thana Sutta -AN 4.192
Or only after a monk leaves this existence can one identify that he is someone special (an Arahant ) in observing the dead body. Such an incident took place in Sri Lanka, a couple of months ago when
Waharaka Abhyaratanalankara Thero passed on.
Ven. Pitiduwe Siridhamma Thera turned Siri Samantha Bhadra on the other hand had said so in public (Those who have awakened don't talk of what they've awakened to). When he was asked about his claim to have realised Nirvana, and as to what stage he has attained, he replied..

”I have realised the truth.  Anyone who does not accept it must come and meet me and decide.”

When he was asked “How did you realise Nibbana; was it through meditation?”  His answer was,
“One can never realise Nibbana through meditation.” So, to your question proper – "How to know if someone has achieved nirvana?" - it is only by engaging that person to conversation, will you know this.

Thank you so much , I watched the video and learned a lot .

I'm trying to see how this answers the question, "How to know if someone has achieved nirvana?" I think you're saying that "It could be achieved by anyone" and that "Arahants are self evasive". Can you add any further detail, about how to "How to know if someone has achieved nirvana?"

I will try to add a bit more to my answer @ChrisW. To tell you, I am not too comfortable in writing at length on this. So I shall provide a short answer to satisfy the OP.


text:
Vesak 2561/2017 TODAY Where in western world can traditional & benefical celebrations be aspected?
Valued Upasaka, Upasika,
Dear seeker for way to awakening and readers,
Vesak-Pūjā (Birth, Awakening and Paranibbana-Remembering day of the Buddha, (Vesak= Name of the secound month of the luna calender/pi: Visaka; Pūjā = sacrify, veneration.)
It's the near end of an auspicious period in which most Nikayas cellerbrated Uposatha in timely union. A season in which seldom, even last oppotunities and possibilities that place.
Only some view more days the bigges celebration, now undertaken nearly all over the world (!) - some say it's the fist time and actually so that it is cellebrated in the whole world - and the main and biggest Veneration of our times Buddha, takes place.

Where in the western world are such as a real Sangha established and traditional and benefical Vesak-Pūjās undertaken by the Ven. Monks where people, young and old, rich or poor, could part-take also in their own county on 10. of May, today?
Where in traditional countries are - usually much by serious "western" people from abroad frequented - traditional and benefical Vesak-Pūjā taking place.

(Please, if knowing, do not share often usual kermis and trade fairs)
May you rejoice by sharing merits and invitations to such, as well those many able to take part on you futune. Anumodana!
So where to got today evening to make sacrifies to the Buddha? May all take up this possibility today and gain liberating joy with it!
(Note: This question is a gift of Dhamma and not meant for commercial purpoes or other wordily gains.)

For this Vesak, I will be going to the Mahamevanawa Buddhist Monastery & Buddha Meditation Centre of Greater Toronto. On this day I, together with 300+ others will be observing 24+ Uposatha Sil. Buddha recommended that the disciples follow additional precepts to the first 5 precepts whenever time permits. These are known as the Uposatha Precepts, or simply the Eight Precepts. They are traditionally observed on the full-moon days (uposatha). This give us the opportunity to practice some of the renunciation that those who follow the Buddha’s teaching to the highest goal of enlightenment give up completely. So when we spend time following these training rules, we can remember that we are imitating these great spiritual beings. It is said that:

Whatever wealth exists within this sphere— pearls, gems, and beryl, an excellent stone, singi gold or natural mountain gold, and the gold called hataka— those are not worth a sixteenth part of an uposatha complete in the eight factors, just as all the hosts of stars do not match the moon's radiance.  - Visakha Uposatha Sutta (Numerical Discourses, AN 8:43)

On this day I will participate in a special “Pirith Sajgayana” (recitation) that will last till dawn. We normally get together at least once every month to chant Pirith (from 7.00 pm to past midnight usually & covering all of the important suttas) to help turn away all sorrows, (sabba dukkha), ailments, (sabba roga), and all fears ( sabba bhaya).
The Supreme Buddha said, “One who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma and bears the Dhamma well in mind, does never fall away from the Sublime Dhamma". By reciting Pirith we do all of the above and help invoke the blessings of the Triple Gem for protection.
On this Vesak Day we celebrate three great events. These three great events in the life of the Buddha are - the birth of Prince Sidhartha, the Bodhisatva at the Royal Park of Lumbini, His attainment of the Perfect Enlightenment in his 35th year under the shade of Sri Maha Bodhi at Buddha Gaya, His demise after a noble ministry that lasted 45 years at Kusinara in the Sala Grove, Upavartana that belonged to Royalty of Malla. These 3 events occured on the Vesak Full Moon Poya Day. It is renowned as the most sacred Poya Day in the Buddhist world over.
There is an additional Vesak Poya called "Adhi Vesak Full Moon Poya Day" that occurs once in 3 years, due to the change of planetary movements. Whether it is Wesak or Adhi Wesak, or any other day, the need of the hour is to follow the Message of the Buddha Dhamma. The knowledge of Buddhism is the key to the higher Path.
Mahamevnawa was established by much venerated monk, Ven. Kiribathgoda Gnanananda (VKG). He was not born Buddhist. Baptized as Jude Cabraal, born on 1st July 1961, he was the third child & the first son of the Roman Catholic family. When in University (age 17?) he became a monk. But his higher ordination, his disillusion of a namesake ordination made him opt out to become a Samanera again, since the Vinaya is not given a due prominence. He de-robed, misguided that his search for truth can be achieved as a lay “Upasaka”. Later he became a monk again, portraying his unwavering resolve to achieve his final goal. Today the Mahamevnawa Buddhist Monastery, that he formed has several branches in the Western World. Given below is a list of most of them:
Mahamevnawa Buddhist Monastery Toronto, Canada.  - 11175 Kennedy Road , Markham , Ontario , L6C 1P2 Canada   Tel: (905) 927 7117  E-mail: info@mahamevnawa.ca
Mahamevnawa Buddhist Nuns' Center and Meditation Center of Halton Hills. 9148 MAIN STREET SOUTH, ACTON, HALTON HILLS, ONTARIO, L7J 1X9. Canada.
Mahamevnawa Buddhist Monastery Edmonton, Canada. 13036 SHERBROOKE AVE NW, EDMONTON, AB T5L 4E8.
Buddha Meditation Centre Saskatoon, Saskatoon, Canada. 602 Stonebridge Common, Saskatoon SK S7T 0M9. Telephone: (306) 374-2840, Email: info@mahamevnawasaskatoon.com
Buddha Meditation Centre, Winnipeg, Canada. 2610 St Mary’s Road, Winnipeg, MB R2N 4A2
Mahamevnawa Meditation Monastery, Offenbach, Germany
Mahamevnawa Monastery, Sydney, Australia 105, Wisemans Ferry Road,
Cattai NSW 2756 Australia. +61 245 728 872
Mahamevnawa Monastery, Melbourne, Australia 71 Monbulk Road,
Mount Evelyn, VIC 3796  +61 03 9736 3937
Mahamevnawa Buddhist Monastery, Adelaide, Australia 1105, Grand Junction Road,
Hope Valley, SA 5090. +61 08 8364 4879
Mahamevnawa Monastery,  UK Dhamma land, Hardings Elms Road
Crays Hill, BILLERICAY, Essex CM11 2UH.  01268 533870.. Web    mahamevnawaimc.org;
mahamevnawaimc.co.uk;  mahamevnawa.uk;  buddhameditation.uk;  Email  admin@mahamevnawaimc.org
Mahamevnawa Monastery, New Jersey, United States
Mahamevnawa Monastery, California, USA 9917, Mission Blvd, Jurupa Valley, CA 92509
Phone: 714 884 3894
Mahamevnawa Monastery, Florida, USA. 2714 DOERUN CT, TAMPA, FL 33618
(813) 961-5296
Mahamevnawa Monastery, Washington D.C., USA 5004 Stone Rd, Rockville, MD 20853, USA
Mahamevnawa Monastery, Ireland
Mahamevnawa Monastery, France 6 bis Rue Maurice Laisney, 92600 Asnières-sur-Seine.  +33 9 70 99 46 65

Sadhu, Sadhu, Sadhu. Especially for the extanded teachings and share of own merits. Anumodana! Does Upasaka/-ika also likes to share a contact, link and adress of the monastery, so that those near and far, inspired to paticipate in practice of veneration, undertaking the precsepts and seeing and meeting the monks, could possible ease part-take? Maybe he/she likes to add it in the answer.

Maybe it's also possible to add "Canada/Toronto" bold at the beginning, so that others could easy find near to their location.

I gave just one link for now, but will try to give more late in the day. With metta.

Sadhu. No need to hurry. Those in hurry are depend on taking google, those honoring gifts will take their time to receive. Ohh... facebook is maybe not so good, since not all especially those keeping the eight silas and more constant would maybe no being citizens there and would have a hard to access.

Access possible without citizens-ship. Just another question, seeing the page (link of monastery: http://www.Mahamevnawa.ca/ ), is it in relation with the Dhammakaya-branch of Thailand?