I am a Theravāda Buddhist monk. I received my higher ordination (upasampadā) in 2021. The sīma (boundary) where I received the upasampadā was established in 2008. From 2008 to 2024, more than 500 monks have received higher ordination within this sīma.
In the middle of the rainy season in 2024, I came to know that the sīma in which we were ordained was impure. The impurity of the sīma was due to two of the three types of required elements—namely nimitta-sampatti (landmarks) and parisa-sampatti (the Sangha)—not being Vinaya-compliant.
The flaw in the sīma has been 100% proven. Initially, about 15–20 of us monks were aware of the impurity, but the entire Sangha was not yet informed.
We, the impurely ordained monks (actually still sāmaṇeras), went to Venerable Karuṇāvaṁsa Mahāthera, who is proficient in Pāli, to understand the issue thoroughly in light of the Tipiṭaka, Aṭṭhakathā (commentaries), and Ṭīkā (sub-commentaries). Upon discussion, the venerable explained the matter with references and clarified that since the sīma was impure, we are still in the state of sāmaṇeras and must undergo a new, pure upasampadā to become properly ordained monks.
From the moment I learned of the impurity, I made a firm determination that, wherever possible—whether in this country or abroad—I would receive a proper and pure upasampadā and become a truly ordained monk. I have held this determination in my heart from the beginning.
Venerable Karuṇāvaṁsa Mahāthera advised us to inform the entire Sangha through the senior monks. Until the Sangha makes a decision on this issue, we were instructed to continue our activities as before, considering our current impure state—as sāmaṇeras. This includes participating in uposatha, pavāraṇā, receiving the kathina robe, joining Saṅgha offerings, and accepting veneration in seniority order. These should be continued until the Sangha decides otherwise. We agreed with the venerable’s guidance and continued the Vinaya procedures with other pure monks accordingly.
Those monks with whom we performed pavāraṇā and uposatha were aware of the sīma’s impurity. However, many monks from other sīmas were not yet informed. Since I was senior among them, I received veneration from them even though they were unaware of the impurity.
At that time, I was not well-informed about the concept of “Theyya-saṅvāsa”. According to Venerable Karuṇāvaṁsa Mahāthera’s advice, even while participating in Saṅgha activities, my knowledge on the topic was limited.
Later, when I started reading books to learn more about theyya-saṅvāsa, I began to feel doubtful about myself and became mentally distressed. I started seeking a resolution to this issue. When I shared this concern with other venerables, they advised me not to worry too much, as I had no intention of wrongdoing (pāpechchā-citta) and not to feel remorse.
Now, I want to know clearly—have I fallen into the state of theyya-saṅvāsa? What are the causes that lead to becoming a theyya-saṅvāsa? Among bodily, verbal, and mental actions, which ones lead to that state? Does it require all three, or can even one or two lead to it?
I sincerely request you to provide the correct answers to these questions based on the Tipiṭaka, Aṭṭhakathā, and Ṭīkā.
If I have indeed become a theyya-saṅvāsa, then there is no benefit for me in continuing the monk life—rather, it would be harmful. Because it is stated in the Aṭṭhakathā that if one becomes a theyya-saṅvāsa, one cannot take upasampadā again—not even the novice ordination (pabbajjā). In such a case, one must be disrobed and return to lay life, as it becomes an obstacle to heavenly or Nibbānic attainments. Even if that person continues monastic life, it is said that after death they may be born in hell.
Therefore, with joined palms and utmost respect,
I sincerely request you—please kindly explain this matter correctly in light of the Tipiṭaka, Aṭṭhakathā, and Ṭīkā.
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