Falling into lower realms in spite of having

Dr. Most Venerable
Mirisse Dhammika Nayaka Thera
Siri Sudassanarama Sadaham Senasuna Battaramulla

Many people who observe Buddha, Dhamma and Sanga have some sort of understanding of dhamma, yet it can be noted that they do not have on in depth perception of dhamma. The reason why they have a weak perception or do not have a perception at all of dhamma is due to the negligence of practicing dhamma. This state can be referred to as refraining from Bhavana. The issue arises whether practicing dhamma or engaging in bhavana is done following the correct path. It should be done being mindful in each thought, without greediness, hatred and delusion.

It can be briefly explained that in tranquility. It should be observed in insight that all thoughts arise and get destroyed permanently based on the qualities of the tree qualities of existence: impermanence, suffering and non-self-Ti-Lakkhana knowledge is one part; whereas, perception is a different part. Out of these two, the most significant is perception since knowledge is formulated by the mechanism of the brain; on the other hand, perception is originated in the cognition of the mind. In the cognitive process, it is important to have an immaculate dedication accomplished not only in one’s previous births but also in the present birth. This is generally called as completion of Paramitha. Genuinely, this process should be an Arya assessment. One should practice to fulfill Paramitha in generosity having he right conduct and freedom from sensual lust. Also, he should be mindfulof dissolute-caving infatuation pride and speculative opinions in order to have a pure mind.

By the time encountering the Buddha or the four noble truths, one should have developed the five spiritual facilities faith, energy, mindfulness, concentration and wisdom. It not, according to the progressive sermon, one should practice the way to eliminate Ashrawa by engaging in liberality giving dana, on moral conduct sila, on the haven (sanga), the vanity and the depravity of sensual pleasure and the advantage of renunciation. It can be repeatedly mentioned that, toe complete paramitha, one should so through the above series of steps and actions. People who practice generosity observe sil or meditate should themselves introspect their in most minds to see whether they follow the above steps. This is why it is important to have a combination of knowledge and perception of dhamma hand in hand.

According to the three doctrines, three stages can be distinguished. They are theory, practice and realization. Listening to dhamma, reading books on dhamma and discussing dhamma is called as ‘Pariyapathi’, Following the eightfold paththrough Sila Samadi, Panna is called Patipaththi and eliminating all the Ashrawa to attain Nirvana is called as Pativda. This is the way to completely eliminate birth, aging, sickness, death and having all the mental agonies and finally to obtain eternal liberty from suffering. Does only the knowledge of Dhamma sufficient to gain this state? This is what at the Buddhist people who practice dhamma, should probe into. A Bikkhu or a layman should parity his mind by eradicating the three unwholesome truths: greediness, hatred and delusion before preaching dhamma to his followers on whatever the topic he is enlightening on. Further, it is paramount that in his sermon, he should at eliminating the three unwholesome truths in his followers. It should be done at the beginning, in the middle and in conclusion of his sermon.

The sermon should be a combination of meaningfulness and the spirit of dhamma andmust create a mind that abolishes defilements; in addition to that, it should incline towards the noble eightfold path which leads to have a pure life chastity. Except this pure path, all verbal expressions and sermons are deprived of dhamma, sans of discipline. This discussion does not involve ‘Arahath’ as they have through insight have seen the true nature of existence thus have pure minds without any Kilesa. The person who does not know dhamma neither understands nor tries to understand the noble way.

Because a person who does not understand or perceive dhamma as ‘Paramarthadhamma’, he or she is not proficient in Arya dhamma and has no discipline in Arya dhamma. Due to this state, he or she would not be scared to do evil things, through his mind, words and body. Even thoughsome people, by using the knowledge of dhamma, discipline their body and words, still they have Kilesa in their minds, so their minds are not pure. Merits withoutArya dhamma contains ignorance and sad distress. In other words, this condition coincides with deep desire and hatred. Simultaneously, they are hypocritical and come out with words to lure others; further they behave with hatred and pride and they try to rise up above others. They do not have disciplined minds and are indigent people in dhamma of the Sammasam Buddha. Destitute; such people walk along the woeful courses of existence.

Let’s remind ourselves the word ‘Bahustrutha’ which is incessantly used in dhamma. It is traditionally explained as well read and experienced.

Dhamma should be heard to overpower the greediness, hatred and delusion, and understanding and perceiving it should be maintained through out the life time. In addition to that, one step of Patipada to eliminate Ashrawa(defilements)is to keeping the dhamma which was heard in mind and it shows the way to the total extinction of suffering. The purpose of this is to extinguish calicos in the minds of people who are untrained and to give prominence to the absolute truth.This will be a procedure to douce down. The corruptive thoughts and to generate and to give importance to thoughts related toabsolute truth.This will lead not only to destroy corruptive thoughts but also to weaken the creation of new corruptive thoughts. Further, it is significant to continuously practice dhamma which is heard, perceived and stored in mind. This practice is called ‘chanting’ and it can be done either individually or in a group. This can be understood as a productive method as it has happened even during the life time of the Buddha and also during the 1st dhamma. The chanting should be conducted to extinguish corruptive ideas, not to generate them.

It is important to remember them repeatedly as described in the Sathipattana; foundation of mindfulness, and see according to right mindfulness. What should happen finally? According to Samma Wisdom, it is important to understand while engaged in insight, the state of three characteristics of existence; impermanence, suffering and non-self in all worldly formations. People should be mindful to know the futility of the five aggregates and the uselessness of clinging and craving.

That perception simultaneously suppresses Kilesa such as greediness and gradually these Kilesas get weaken. The intention to suppressing Kilesas should be maintained until the total extinction of all the setters of existence. This perception can be examined until putting an end to the personality belief: Which is based on ‘I am Mine’. Eventhough a person is equipped with a cornucopia of knowledge, still if he does not practice dhamma, does not engage in meditation; further, does not try to perceive dhamma, he will be a corruptive person by getting caught in the strong current of Kilesa. Such people are guaranteed to be bornin the lowest four realms. Toover power Kilesa in this most distinguished Buddha Sasana, there is no other way but to practice dhamma in a productive way. As time passes incessantly, it is quite significant to perceive and practice dhamma in a constructive way.