මහාමේඝ 2562 වප් (2018 ඔක්තෝමිබර්) මස කලාපය

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Y%S nqoaO j¾I 2562 - jma l,dmh ^2018 Tlaf;dan¾ - fkdjeïn¾& 

wfma wdÉÑf.a 

,iaik nK l;dj 

mQcH lsßn;af.dv [dKdkkao iajdóka jykafia 

od wdÉÑhs udhs fndaê jkaokdjg .shd' wdÉÑ 

uy;a wdorfhka fndaëka jykafiag jkaokd 

lñ;a;d fufy‚ka jykafia 

fkdje fndaêka jykafiaf.a ol=Kq YdLdj ,xldjg 

jevuqfõ' ux wid ;sfhkafka tfyuhs'˜ 

—tAl yß mqf;a''' Thd wid we;s úÈy yß' kuq;a 

mqf;a tA W;a;udù fndaêka jykafia iam¾Y lf

3 

f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k''' 

f,dalh o;a 

nqÿiñ|dfKda 

¿ uy;a f,da Od;= ish,a, 

w;eUq,la f,i wjfndAO 

fldg ish¨ f,dalj,ska 

ioyg u ksoyia jQ ksid tA 

iïnqÿ uqksrcdKka jykafia 

tAldka;fhka u f,dalú¥ .=Kfhka 

hqla;hs' f,dalh ms

4 


o jk úg Y%S ,dxflah iudch ;=< ry;ka jykafia ms

5 


4 fjks msgqfjka'''' 

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fihHudk wd§ udkhkag lïmkh fjkafka kE' 

mqk¾Njfhka ukdfldg ksoyia fj,hs bkafka' 

wry;ajh kï jQ oka;N+ñhg m;afj,hs bkafka' 

Wkajykafia,d ;uhs f,dalfhys ur fikÕ 

mroj,d ch wrf.k bkafka' Wvq w;g ne¨j;a" 

yria w;g ne¨j;a" hgg ne¨j;a tA lsis ;efkl 

;Kaydjla Wkajykafia,d ;=< kE' Wkajykafia,d 

iSykdo m;=rkafka zf,dalfhys nqÿjrhka jykafia,d 

W;a;Í;rhsZ lsh,d'˜ 

foúfhda o wry;a .=K .h;s 

Èkla Nd.Hj;=ka jykafia bÈßfha § fndfyda 

i;=,a,mldhsl foújre ry;ka jykafia .ek fï 

whqßka mejiQy' 

—Wkajykafia iïuq;sh blaujd .syska ;sfhkafk' 

lsis udkakhlg m;afjkafka kE' fï kdurEm 

flfrys ;DIaKdj is|, od,hs ;sfhkafk' ÿla 

rys; jQ wdYd rys; jQ tA ry;ka jykafia WmÈk 

;ekla .ek foúfhd;a" ñksiaiq;a fuf,dj mrf,dj 

fyda iaj¾.j, fyda yeu i;aj jdiia:dkhl fyda 

fyõj;a fld;eklj;a fidhd.kak kE'˜ 

^k ika;s iQ;%h - ix'ks' 1& 

Èkla oi oyila muK foúfhda o n%yau mqfrdays; 

f,dalfha ish¨ n%yaufhda o uq.,ka uyry;ka 

jykafia bÈßfha oE;a ne|f.k jkaokd lrñka fï 

whqßka mejiQy' 

—fY%aIaG mqreIh" Tng kuialdr fõjdæ 

mqrefIda;a;uh" Tng kuialdr fõjdæ 

Tn ;=< wdY%jhka kE' ÿla rys; uqks÷ks" 

we;af;kau Tn f,dalhdf.a okameka 

ms

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Tn;a ry;ka jykafia,d fidhk flfkla o'''''@ 

yd;amiska u fjkia fohls' oyï ±kqu álla we;s"jQ 

úg .=rejrhd j u;l ke;' .=rejrhdg;a by

nqÿ nj 

7 


^miq.sh ld,fha iudc udOH Tiafia l;dnyg ,lajqKq ud;Dldjlg 

mskaj;a iajdóka jykafia kula úiska ,shk ,o ,smshls' wka;¾cd,fhka Wmqgd.kakd ,§'& 

ksi;a nj b;d ÿ¾,N h' ÿ¾,N jQ 

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fï ìhlre iif¾ Nhdkl nj olskd 

kqjKe;s ;eke;a;d tu nqÿ iiqk ;=< § u 

flfia fyda ms

8 



f,dalh o;a nqÿiñ|dfKda''''' 

lr,d f,dalfhka f,dalhg" 

ilaj

9 


jeo.f;la jkakg 

jeo.;a u foa''' 

thd jeo.;a uy;aufhla'˜ 

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—tfyu lshkak tmdæ thd jeo.;a flfkla'˜ 

fujeks joka wms ljqre;a ksrka;rfhka wid 

we;af;uq' tfy;a tA wod< mqoa.,hd jeo.;a wfhla 

jYfhka y÷kajkafka l=uk ks¾Kdhlhka u; msysgd 

oehs lshd fidhd ne¨jfyd;a fndfyda úg tA i|yd 

mdol lrf.k we;af;a Wmkak l=,h" W.;alu" Ok 

n,h" we÷u me,÷u" m%isoaêh fyda ork ;k;=re 

wdÈhhs' 

tfy;a j¾;udkfha ghs fldaÜ we| iudcfha 

by< ;k;=re orñka levqKq isxyf,ka l;d lrk 

mqoa.,hka o yßhdldr úIh oekquj;a fkdue;sj 

fndre fí.,a weondk wdpd¾h uydpd¾hjreka"o 

Okhg m%isoaêhg ´kEu fkdfydìkd fohla lrkakg 

fkdmiqng jk mqoa.,hka o isjqre ordf.k wyi 

fmd

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jeo.f;la jkakg jeo.;a u foa''''' 

nj;a h' túg fndai;a n%dyauK;=ud mejiqfha 

f,dalfha msr;akh Èú 

ysñfhka irK h;ajdæ fkdjeo.;a wka lsisjla irK 

fkdh;ajdæ jeo.;a jpkfhka nqÿ.=K jekqfuys 

fhfo;ajdæ msßisÿ ks¾u, nqoaO jpkh u mji;ajdæ 

l,HdKñ;% wd¾h Y%djl uyd iÕrejk flf

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O¾uh wO¾uh 

f;dard.kakd yeá 

mQckSh lsßn;af.dv [dKdkkao 

iajdóka jykafia 

iel l< hq;= ;ekla''' 

iuyr wjia:dj, iuyr wh jerÈ 

ú.%y we;slr .kakjd' fndfyda fofkla 

ld,du iQ;%h jf.a foaYkd jerÈ 

úÈyg mg,jd .kakjd' 

flaimq;a; lshk kshï.fï 

ysáhfka ld,du lsh,d msßila' 

tAf.d,af,da nqÿrcdKka jykafiaf.ka 

weyqjd —iajdókS Nd.Hj;=ka jykai" 

kdkdm%ldr wd.ñl u;su;dka;r 

orK wh fï .ug tkjd' weú,a,d 

zuu lshk tl ;uhs yß''' wrhd 

lshmq tl jerÈhs'''Z lshkjd' tA 

ldKavh hkjd' ;j ldKavhla 

tkjd' tAf.d,af,d;a zwms lshk 

tl ;uhs yß''' wr .shmq lÜáh 

lshmqjd jerÈhs'''Z lsh,d lshkjd' 

iajdókS" wms fï foaj,a f;dard.kafka 

fldfyduo@ wmg fï ms

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uydfï> mqj;a i`.rdj 

41" Y%S úchdrdu mgqu." kqf.af.dv 

Tel :- 071 555 66 66 | 011 437 37 47 

Fax :- 011 280 39 97 

info@mahamegha.lk - www.mahamegha.lk 

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.re wkqYdil;ajh 

mQcH lsßn;af.dv [dKdkkao iajdóka jykafia 

;dreKHh Èhdre jkakg Èh hq;= o@ 

ukqIH j¾.hd ;rï §¾> ld,hla ;u ¥ 

orejka iómfha ;ndf.k fmdaIKh lrkd i;aj 

fldÜGdihla f,dalfha uqK.efikafka ke;' fiiq 

i;ajhskaf.a megjqka flá l,l § u ;ksj Ôj;a 

ùug W.kS' ;u wdrlaIdj i,id .ksñka fkdkeiS 

Èú f.jkakg foudmshka úiska blaukska u w;ayer 

±uQ Wkg isÿ fõ' ukqIHhka w;r ;;a;ajh óg 

yd;amiska u fjkia h' tA fjki úiska u wo we;s lr 

;sfnk ;;a;ajh o t;rï hym;a ke;' 

f,dalh ms

12 fjks msgqfjka''' 

nqÿrcqka my< jQfha ,xldfõ o@ 

wêrdchd foajdjfrdayKfha ;snQ ysksux fmdf

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fmd,s;Ska ;ykfï kS;sh 

wl=rg oek.kak 

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wdY%s; NdKav ksmoùu yd úlsŒu ;ykï lrñka .eiÜ ksfõok 06la ksl=;alr ;sfnkjd' tu .eiÜ ksfõok 1980 wxl 47 orK cd;sl mdßißl 

mkf;a 23 j.ka;sh hgf;a yd 19jk wdKavq l%u jHjia:d ixfYdaOkfha 51 j.ka;sfhka n,.ekafjk mßÈ ckdêm;s;=ukaf.a n,;, m%ldrj ksl=;a 

lr ;sfnkjd' 

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wvqjk fmd,s;Ska ksIamdok ksmoùu" úlsŒu" úlsŒu 

i|yd w¾mkh" m%o¾Ykh" fkdñf,a ,nd§u yd 

Ndú;h ;ykï fõ' 


fmd,s;Ska wuqøjHhla jk wdydr ojgk 

fkdfyd;a ,kaÉ iSÜ rg;=, ksmoùu" úlsŒu" 

m%j¾Okh" fkdñf,a ,nd§u" m%o¾Ykh 

fyda Ndú;h ;ykï fõ' fuhg 

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jeä >k;ajfhka hq;= fmd,st;s,ska j,ska 

u¨ ksIamdokh" tu u¨ úlsŒu" m%j¾Okh" 

fkdñf,a ,nd§u" m%o¾Ykh iy Ndú;h ;ykï 

fõ' fuu u¨ hkqfjka is,s is,s nE.a iy NdKav 

/f.k hdug Ndú;d lrk ´kEu j¾.hl 

fmd,st;s,ska u¨ ye¢kafõ' 

wxl 2034ka 37 orK .eiÜ 

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ksIamdok foaYmd,k" iudÔh" wd.ñl" 

cd;sl" ixialD;sl fyda fjk hï 

W;aij ieris,s i|yd Ndú;d lsÍu 

;ykï fõ' 

wxl 2034ka 38 orK 

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wxl 2034ka 36 orK 

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lsisÿ mqoa.,fhla 

ma,diaála wvx.= li, fyda 

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wìoï foid ukqf,dj jeä ixliaimqrh'''' 

—foõrc" ñksia mshig hkakghs ud iQodkï 

jkafka'˜ 

ilafoõrc rkska l< mäfm

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kkaol 

fm%a; jia;=j 

fm%a; jia;= j¾Kkdj 

; hq.fha Nd.Hj;=ka jykafiaf.a 

W;=ï nqÿ uqúka foaYkd fldg jod< 

msßisÿ YS% ioaO¾uh ñ:HdoDIaál msßia 

úlD;s lrñka isá;s' md,s foaYkdj, mo wre;a 

úlD;s lr;s' jeros f,i YS% ioaO¾uh ú.%y lr;s' 

nqÿrcdKka jykafia Wmkafka ,xldfõ nj mjiñka 

úYd, msßila fkduÕl .uka lrj;s' jpk úlD;s 

f,i w¾: ú.%yhg ,la lrñka ;sirKfhka ñksiqka 

ÿria lrñka ñ:HdoDIaáfha u iudoka lrj;s' 

is,aj;a .=Kj;a NslaIQka jykafia,dg" uyry;ka 

jykafia,dg" ffp;H jkaokdjkag wmydi Wmydi 

lrñka fndfyda wl=i,a /ialr .ks;s' fmr l, o 

tf,i ñ:HdoDIaá lrmskakdf.k" okg mskg .ryñka 

fndfyda ñksiqka l=i,fhka j

17 


;SrKh 

Tn i;=hsæ 

yd 

;ami >k wkaOldrhla me;sß,d' 

wudjl Èkhg;a jvd wkaOldrhla' 

ysß.vq msfmk iS;,g;a jvd 

iS;, iq

18 


uf.a uõìu 

zfjkiaZ'''æææ 

,hlg fmr f,dalh ms


19 

uyry;ka jykafia úiska tA W;=ï iE rcqka fÞf

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Why Learn 

the 

Dhamma? 

ven though you might not be the wealthiest, 

most famous, most beautiful, or most 

powerful person, you are still immensely 

fortunate. Why? Because you have the chance to 

learn the Buddha's Dhamma. Considering all of 

the countries in this world, the opportunity to live 

in a place where the teachings of the Buddha are 

accessible, taught, and flourishing is extremely rare. 

"Licchavis, the manifestation of five gems is rare 

in the world. What five? (1) The manifestation of a 

Tathāgata, an Arahant, a Perfectly Enlightened One 

is rare in the world. (2) A person who teaches the 

Dhamma and Discipline proclaimed by a Tathāgata 

is rare in the world. (3) When the Dhamma and 

Discipline proclaimed by the Tathāgata has been 

taught, a person who realizes it is rare in the world. 

(4) When the Dhamma and Discipline proclaimed by 

a Tathāgata has been taught, a person who realizes it 

and practices in accordance with the Dhamma is rare 

in the world. (5) A grateful person who recollects 

the help they have received is rare in the world. 

Licchavis, the manifestation of these five gems is rare 

in the world." 

— AN 5.195 Piṅgiyānī Sutta 

We should be able to understand upon wise 

reflection that even today the opportunity to 

associate with such rare people is not beyond our 

reach. That is, only if we are wise in identifying the 

person who stays true to the Dhamma taught by the 

Buddha by teaching the original discourses unaltered 

and without capricious interpretations. In discerning 

whether the Dhamma taught by another claiming to 

be the teachings of the Buddha are indeed the words 

of the Buddha, we should keep in mind the Four 

Great References spoken of by the Buddha in the 

Mahāpadesadesanā Sutta. 

"Monks, I will teach you these four great 

references. Listen and attend closely; I will speak." 

"Yes, Bhante," those monks replied. The Blessed One 

said this: 

"What, monks, are the four great references? (1) 

"Here, monks, a monk might say: ‘In the presence 

of the Blessed One I heard this; in his presence, 

I learned this: "This is the Dhamma; this is the 

discipline; this is the Teacher's teaching!"' That 

monk's statement should neither 

be approved nor rejected. Without 

approving or rejecting it, you 

should thoroughly learn those 

words and phrases and then check 

whether they are in line with the 

discourses and compare them 

with the discipline. If, when you 

check whether they are in line with the 

discourses and compare them with the 

discipline, [you find that] they are not 

in line with the discourses and are 

contradictory to the discipline, you 

should draw the conclusion: ‘Surely, 

this is not the word of the Blessed One, 

the Arahant, the Perfectly Enlightened 

One. It has been incorrectly understood 

by this monk.' Thus you should discard it. 

"But a monk might say: ‘In the presence 

of the Blessed One I heard this; in his presence, 

I learned this: "This is the Dhamma; this is the 

discipline; this is the Teacher's teaching!"' That 

monk's statement should neither be approved nor 

rejected. Without approving or rejecting it, you 

should thoroughly learn those words and phrases 

and then check whether they are in line with the 

discourses and compare them with the discipline. If, 

when you check whether they are in line with the 

discourses and compare them with the discipline, 

[you find that] they are in line with the discourses 

and agree with the discipline, you should draw the 

conclusion: ‘Surely, this is the word of the Blessed 

One, the Arahant, the Perfectly Enlightened One. It 

has been correctly understood by this monk.’ You 

should remember this first great reference. 

(2) "Then a monk might say: ‘In such and such 

a residence a Saṅgha is dwelling with elders and 

prominent monks. In the presence of that Saṅgha I 

heard this; in its presence, I learned this: "This is the 

Dhamma; this is the discipline; this is the Teacher's 

teaching."' That monk's statement should neither 

be approved nor rejected. Without approving or 

rejecting it, you should thoroughly learn those words 

and phrases and then check whether they are in 

line with the discourses and compare them with the 

discipline. If, when you check whether they are in 


discipline, [you find that] they are not in line with the 

discourses and are contradictory to the discipline, 

you should draw the conclusion: ‘Surely, this is 

not the word of the Blessed One, the Arahant, the 

Perfectly Enlightened One. It has been incorrectly 

understood by that Saṅgha.' Thus you should discard 

it. 

"But . . . if, when you check whether they 

are in line with the discourses and 

compare them with the discipline, 

[you find that] they are in line with 

the discourses and agree with 

the discipline, you should draw 

the conclusion: ‘Surely, this is 

the word of the Blessed One, 

the Arahant, the Perfectly 

Enlightened One. It has been 

correctly understood by that Saṅgha.' You should 

remember this second great reference. 


a residence several elder monks are dwelling who 

are learned, heirs to the heritage, experts on the 

Dhamma, experts on the discipline, experts on the 

outlines. In the presence of those elders I heard 

this; in their presence, I learned this: "This is the 


teaching!"' That monk's statement should neither 


rejecting it, you should thoroughly learn those words 

and phrases and then check whether they are in 


discipline. If, when you check whether they are in 


discipline, [you find that] they are not in line with the 

discourses and are contradictory to the discipline, 

you should draw the conclusion: ‘Surely, this is 

not the word of the Blessed One, the Arahant, the 

Perfectly Enlightened One. It has been incorrectly 

understood by those elders.' Thus you should discard 

it. 

"But . . . if, when you check whether they are in 

line with the discourses and compare them with 

the discipline, [you find that] they are in line with 

the discourses and agree with the discipline, you 

should draw the conclusion: ‘Surely, this is the 

word of the Blessed One, the Arahant, the Perfectly 

Enlightened One. It has been correctly understood by 

those elders.' You should remember this third great 

reference. 


a residence one elder monk is dwelling who is 

TO page 21...

Em 

21 


From page 20... 

Why Learn the Dhamma.....? 

learned, an heir to the heritage, an expert on the 

Dhamma, an expert on the discipline, an expert on 

the outlines. In the presence of that elder I heard 

this; in his presence, I learned this: "This is the 


teaching!"' That monk's statement should neither 


rejecting it, you should thoroughly learn those 

words and phrases and then check whether they are 

in line with the discourses and compare them with 

the discipline. If, when you check whether they are 

in line with the discourses and compare them with 

the discipline, [you find that] they are not in line 

with the discourses and are contradictory to the 

discipline, you should draw the conclusion: ‘Surely, 

this is not the word of the Blessed One, the Arahant, 

the Perfectly Enlightened One. It has been incorrectly 

understood by that elder.' Thus you should discard it. 

"But a monk might say: ‘In such and such a residence 

one elder monk is dwelling who is learned, an 

heir to the heritage, an expert on the Dhamma, an 

expert on the discipline, an expert on the outlines. 

In the presence of that elder I heard this; in his 

presence, I learned this: "This is the Dhamma; this 

is the discipline; this is the Teacher's teaching!"' 

That monk's statement should neither be approved 

nor rejected. Without approving or rejecting it, you 

should thoroughly learn those words and phrases 

and then check whether they are in line with the 

discourses and compare them with the discipline. 

If, when you check whether they are in line with the 

discourses and compare them with the discipline, 

[you find that] they are in line with the discourses 

and agree with the discipline, you should draw the 

conclusion: ‘Surely, this is the word of the Blessed 

One, the Arahant, the Perfectly Enlightened One. 

It has been correctly understood by that elder.' You 

should remember this fourth great reference. 

“These, monks, are the four great references.” 

AN 4.180 – The Great References 

(Mahāpadesadesanā Sutta) 

The Buddha's Dhamma is the treasure of 

wisdom in this world. In the modern world, we 

gain knowledge through various means: television, 

internet, smartphones, radio, and print-media 

all constantly vie for our attention. They deliver 

to us their message while we usually passively 

accept whatever is purveyed. In this way we can 

acquire any form of knowledge, quite easily, but 

does this knowledge bring real benefit to our lives? 

If we investigate wisely, more often than not, the 

knowledge, we gain from these forms of media on a 

daily basis provoke the unwholesome tendencies in 

our minds. 

Gaining knowledge of the Buddha's teachings, 

however, is quite a different matter. By learning 

the Buddha's teachings, we develop wholesome 

qualities in our minds. When we learn the discourses 

taught by the Buddha, the suttas, we learn about 

the profound teachings of the Four Noble Truths, 

Dependent Origination (paṭiccasamuppāda), 

and the 37 requisites of enlightenment 

(bodhipakkhiyā dhammā). As mentioned in the 

Mahāpadesadesanā Sutta, the discourses are 

our yardstick in discerning the pure teachings 

of the Buddha. However, one could ask the 

question: "What are the main teachings found 

in the Buddha's discourses?" The answer is 

simply the three teachings just described: the 

Four Noble Truths, Dependent Origination 

( paṭiccasamuppāda), and the 37 requisites of 

enlightenment (bodhipakkhiyā dhammā); when 

we learn the Dhamma–-from books or by other 

means–-we should compare what we learn to these. 

The Buddha once described his aim in teaching the 

Dhamma thus: 

"There are, Nigrodha, unwholesome things that 

have not been abandoned, tainted, conducive to 

rebirth, fearful, productive of painful results in the 

future, associated with birth, decay, and death. It 

is for the abandonment of these that I teach the 

Dhamma. If you practice accordingly, these tainted 

things will be abandoned, and the things that make 

for purification will develop and grow, and you will 

attain to and dwell, in this very life, in the fullness of 

perfected wisdom." 

— DN 25 Udumbarikā Sutta 

It should, therefore, be understood that we face 

great danger journeying on in saṃsāra fettered with 

defilements of the mind. It is for purification of mind 

and freedom from the round of rebirths that the 

Buddha teaches the Dhamma. And how is a disciple 

learned in the Dhamma? 

...A monk has learned much, remembers what he 

has learned, and accumulates what he has learned. 

Those teachings that are good in the beginning, good 

in the middle, and good in the end, with the right 

meaning and phrasing, which proclaim the perfectly 

complete and pure spiritual life—such teachings 

as these he has learned much of, retained in mind, 

recited verbally, investigated mentally, and penetrated 

well by wisdom... 

— AN 10.17 Protector (Paṭhamanāthakaraṇa Sutta) 

To go for refuge to the Buddha out of faith in 

His Enlightenment is to also go for refuge to the 

teachings proclaimed by Him—the Dhamma. 

To go for refuge to the Dhamma is also to go for 

refuge to the followers who are living examples of 

the Dhamma, who practice in accordance with the 

Dhamma and have realized the Dhamma—the 

Noble Saṅgha. In this way, to go for refuge to the 

Buddha is to learn his teachings in letter and 

practice, and to associate with the community 

which embodies them, namely the 

community of Venerable monks and nuns. In 

such a way we take the three refuges as pious 

disciples of the Buddha. However, just what are 

the benefits of learning the Dhamma? 

"Monks, there are these five benefits in listening to 

the Dhamma. What five? One hears what one has not 

heard; one clarifies what has been heard, one emerges 

from perplexity; one straightens out one's view; one's 

mind becomes placid. These are the five benefits of 

listening to the Dhamma." 

— AN 5.202 Listening to the Dhamma 

(Dhammasavaṇa Sutta) 

In two suttas the Buddha explains unambiguously 

how knowledge of the Dhamma is a cause and 

condition for attaining fruits of the path. In AN 5.26 

(Vimuttāyatana Sutta), the Buddha explains five bases 

for attaining liberation in this life: (1) while learning 

the Dhamma, (2) while teaching the Dhamma, (3) 

while reciting the Dhamma, (4) while reflecting 

on the Dhamma, and through (5) meditation. 

When all of these five bases are directly concerned 

with knowledge of the Dhamma (even to practice 

meditation properly one must learn the Dhamma 

well), could anyone rightly say that learning the 

Dhamma is not important? Knowledge of the 

Buddha's teachings is the very basis for achieving 

persection in the teachings. 

Even if one is unable to attain fruits of the path 

in this life, learning the Dhamma well here and now 

facilitates the realization of the Dhamma in the next 

life. The Buddha explains in AN 4.191 (Sotānudhata 

Sutta) how a disciple who has learned the Dhamma 

while in the human world will benefit when they are 

reborn in the heavenly world. They have a chance to 

realize the Dhamma there itself. 

We are fortunate today to have translations of 

the Buddha's original discourses readily available, 

in clear English and Sinhala. We should be heedful 

in taking advantage of this precious, invaluable 

opportunity to learn the Dhamma of the Perfectly 

Enlightened One—the Dhamma which dispels all the 

darkness of ignorance and illuminates our lives with 

wisdom's radiant splendor. 

- Mukti Upasaka -

22 

Y%S nqoaO Y%S j¾I nqoaO 2559 j¾I - 2562 jma - l,dmh jma l,dmh ^2018 ^2015 Tlaf;dan¾ Tlaf;dan¾ - fkdjeïn¾& - fkdjeïn¾& 

yryg 

m%fya,sld Wmldrh 

1' uõ l=il ms

23 

f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

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nqÿka irK o@ 

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h isÕs;a;shls" ;re‚hls" fmïj;shls" 

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fï ld, mrdih ;=< § weh úúO whqßka 

úúO wNsfhda.hkag uqyqK fohs' úfgl ;=kqrejfka 

is; myodf.k isák weh ;j úfgl flakaorfha 

ms

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wgqjd 

ri l;d 

ySr¨ fidrd 

ldksc lKavd.ß kñka m¾j; 

úydrhla úh' thg kqÿßka tla 

wdrKHhl f,kl ,o fohska i;=gq jk Oq;dx. 

mqrkakd jQ NslaIQka jykafiakula jdih lf

26 


ix>r;akh 

yd uyskao kï jQ 

tA fY%aIaG wry;a 

uqks|dKka isß,la 

forK tAldf,dal lrñka 

ñyska;,d mõfjka fï 

ñysu~,g jevu l< fial' 

tys m%;sM,hla f,iska fï 

ñysu~f,a ksflf,ia wry;a 

uqksjrekaf.a hq.hla wdrïN 

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rka md;%hla fihska i¾j{ 

isxyrdchdKka jykafiaf.a 

ioaO¾uh kue;s isxy f;, 

orkakd jQ uyd iÕrejk jQ" 

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fihska i¾j{hka jykafia 

jÞ< ioaO¾uh rlskakg u 

ksher;akfha .=K fufia 

igyka lrkafkñ' 

wïnLdol ;siai kï f;r kula uyd idh 

^neñ‚;shd idh& l,ayS" u. jäñka isáfha h' 

oka fkdue;s fyhska úvd jQ fõf,ys fkdl,ays 

M, .;a wU .ila uq, ;ud u yqkq wU M, n, 

n,d lem whqßka ms

27 


^1&' mskaj;a iajdóka jykai" wms wleu;s mqoa.,hska iu. tlg isákakg isÿjQ úg uy;a udkisl mSvdjla oefka' th uÕ 

yrjd .kafka flfiao@ 

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yels fjk lsisjla ke;' fndfyda úg wmf.a u ixidr.; fodaIhka ksid;a fujeks mSvdjkag uqyqK §ug isÿjk wjia:d we;' 

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28 


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weyels fjhs'˜ 

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30 


uydfï> miq.sh 

l,dmfhka''' 

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ish¨ u ioyï .%ka: yd O¾u foaYkd ,nd .ekSug'''' 

² uyfuõkdfõ fndaê{dk ;%smsgl fmd;a jykafia,d 

² uydfï> ioyï m%ldYk 

² O¾u foaYkd we;=

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wdldrfha wmyiq;djhkag uqyqK fokag isÿfjkjd' 

fndfydaúg isÿjkafka tA wmyiq;d ueo u bkakjd 

ñi fjk;a úl,am f;dard fkd.ekSuhs' kuq;a fjk;a 

úl,am f;dard .ekSfuka wmyiq;dj,g f.dÿre ù 

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32 


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keK .=K imsß idr ix.%yh uydfï> udisl mqj;a iÕrdj lshjk mdGl Tnghs fï m‚úvh''' 

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34 


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msg;aùï 

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njg m;a úh' 

mreI jpk - ysia jpk Ndú;h yd wdhqI 

msßySu 

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lreKq folla Tjqka w;r fndfyda jeä úh' tkï 

oreKq jpkfhka neK je§u;a" ysia jpkh;a h' tA 

ksid u wdhqI j¾K msßyqKq ñksiqkaf.a orejkaf.a 

wdhqI wjqreÿ fooyia mkaishhla njg m;a úh' 

ñksiqkaf.a wdhqI wjqreÿ fooyia mkaishhla jQ l,ayS" 

lreKq folla Tjqka w;r fndfyda fia jeä úh' 

tkï wka i;= foa ;udg wh;a lr .ekSfï wdYdj;a" 

oafõIh;a fndfyda fia jeä ù .sfha h' tA ksid u 

wdhqI j¾K msßyqKq ñksiqkaf.a orejkaf.a wdhqI 

wjqreÿ oyila njg m;a úh' 

f,dj w÷f¾ .s,ajk ñ:HdoDIaáh 

jir oyila wdhqI we;s ñksiqka w;r" 

ñ:HdoDIaáh fndfyda fia jeä úh' ñ:HdoDIaáh 

me;sreKq l,ayS" wdhqI j¾K msßyS tA ñksiqkaf.a 

orejkaf.a wdhqI wjqreÿ mkaishhla njg m;a 

úh' mkaishhla jir wdhqI we;s ñksiqka w;r 

lreKq ;=kla fndfyda fia jeä úh' tA wO¾u 

rd.h;a" úIu f,daNh;a" ñ:Hd O¾uh;a h' tA ksid 

tA ñksiqkaf.a wdhqI j¾K msßyS" orejkaf.a wdhqI 

wjqreÿ foish mkyl=;a" we;euqkaf.a foiShl=;a 

njg m;a úh' 

w;S;fhka j¾;udkh lrd 

foish mkyla jir wdhqI we;s ñksiqka w;r 

fï lreKq fndfyda fia me;sr .sfha h' tkï uõg 

fkdie,lSu" mshdg fkdie,lSu" Y%uKhkag .re 

fkdlsÍu" n%dyauKhkag .re fkdlsÍu" .=rejr 

wd§ l=,fogqjkag .re fkdlsÍu wdÈh hs' túg 

ñksiqkaf.a wdhqI j¾K msßyS orejkaf.a wdhqI jir 

ishhla njg m;a úh' 

j¾;udkfhka wkd.;h lrd 

j¾;udkfha ñksiqkaf.a wdhqI jir ishhg o jvd 

my; jeà ;sfí' wkd.;fha l%ul%ufhka ;j ÿrg;a 

wdhqI wvqj f.dia jir oyh olajd my; niskafkah' 

tl,g .eyeKq orefjda mia yeúßÈ úfha§ u 

újdy fj;s' mDÓú rih w;=reoyka jkafkah' oi 

wl=i, l¾um: w;sYhska u biau;= jkafka h' tl, 

ñksiqka w;r l=i,h hk kuj;a wikakgj;a fkd 

,efnkafka h' l=i,a lrkafkla fldhska ,nkag 

o@ tl, hfula udmsh" .=rejr" jeäysáhkag .re 

fkdlr;a o fkdi,l;a o Tjqyq msÿï ,nkafkda h' 

tl, f,dal i;ajhd hym;a l=,dpdr fkd;ld" is| 

ì| oud ys;=ukdfma ;sßikqka fuka yeisfrkafkdah' 

kqÿf¾ t

35 

f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

මහාමේඝ 2562 වප් (2018 ඔක්තෝමිබර්) මස කලාපය

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