Mahamegha 2561 Madin (2017 March)

2 

Y%S nqoaO j¾I 2561 - ueÈka l,dmh ^2018 ud¾;= - wfm%a,a& 

wfma wdÉÑf.a 

,iaik nK l;dj 

mQcH lsßn;af.dv [dKdkkao iajdóka jykafia 

x tod odkuh msxlfuka 

miafia wdÉÑ j uqK.eyS fï 

.ek wykag u hs Wkafka' 

b;ska yjia fj,d ux wdÉÑ

3 

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

kqjKe;shka 

O¾uhg f.k hk 

wdikak ldrKh 

- moÜGdkydr úNx.h - 

;u nqoaO Ydikfha Nd.Hj;=ka 

jykafia úiska fláfhka foaYkd 

lrk ,o O¾uh úia;r jYfhka foaYkd lsÍfuys 

w.;k;=re ,nkakg l,am ,laIhla fmreï oï msrE 

uyd mqKH uysuhlska fyì" uq¿ wjka;s foaYh u 

O¾u rdcHhla l< f.!;u nqoaO Ydikh nen

4 


ksflf,ia 

is;l wisßhæ 

i oyila f,dal Od;=jg u b;du l,d;=rlska my< 

jk fY%aIaG uyd mqrefIda;a;uhdKka jykafia jkdys 

tA Nd.Hj;a wry;a iïud iïnqÿrcdKka jykafia hs' 

fï uyd Nø l,amfha i;r fjkqjg my< ù jÞf

4 fjks msgqfjka''' 

ksflf,ia is;l wisrsh'''' 

kdifhka wd>%dKh l

6 


rdiels l,am 

,laIhla 

mqrd iu;sia 

fmreïoï imqrd wmßñ; 

mqKHdkqNdjfhka hq;=j" fo;sia 

uyd mqßi ,l=‚ka iu,xlD; 

mska isrerla ord" isoaOd¾: 

f.!;uhdfKda ¨ïì‚ id, jkfha§ 

mshqï u;ska jev isyko m;=rjñka 

fuf,dj Wm; ,o fial' nqoaO.hdfõ 

ch Y%S uyd fndaê uQ,fha§ oi ìïnr 

urfika mrojd iõ flf,iqka kid 

oin, ØdK" isõ úidro ØdK" kj 

wryd§ iïnqÿ .=K iuqodfhka hq;= 

wkka; nqoaOdkqNdjfhka hq;=j f,dõ;=rd 

iïud iïnqoaO;ajhg m;a ù jod< fial' 

nrKei bism;k ñ.odfha§ ksflf,ia 

iïnqÿ youv,ska mek kex.d jQ wisßu;a 

isß ioyï foõ ñksia f,dalhdg odhdo 

lrñka oyï il m%j¾;kh l< 

fial' mkaid,sia jirla mqrd ioyï 

wud jeiafika wmuK i;ajhkaf.a 

is;a i;ka ksjd ikid iïnqÿ lsi 

ksujd l=iskdrd kqjr u,a, rcorejkaf.a 

Wmj¾;k kï id, jk WoHdkfha§ 

wkqmdÈfiai mßks¾jdK Od;=fjka msßksjka md 

jod< fial' 

iïnqÿ myiska iqmQckSh;ajhg m;a jQ tA W;a;u 

mqKH N+óka je|mqodf.k Y%oaOdjka; l=,mq;%hska 

myka ixfõ. Wmojd.; hq;= nj uyd mßks¾jdK 

iQ;%fha§ Nd.Hj;=ka jykafia fufia jodrd 

we;af;a h' 

—wdkkaofhks" ie±yej;a l=,mq;%fhl= úiska" 

±lsh hq;=" ixfõ.hg m;a úh hq;= fï i;r 

ia:dkhka we;af;a h' 

zfuys ;:d.;hka jykafia Wmka fial'Z hs 

wdkkaofhks" ie±yej;a l=,mq;%fhl= úiska ±lal hq;=" 

ixfõ.hg m;a úh hq;= ia:dkhla we;af;a h' 

^bO ;:d.f;da cdf;da;s wdkkao ioaOiai 

l=,mq;a;iai oiaikShx ixfõckShx Gdkx& 

zfuys ;:d.;hka jykafia wkq;a;r jQ iïud 

iïfndaêh úYsIaG {dkfhka wjfndaO l< fial'Z hs 

wdkkaofhks" ie±yej;a l=,mq;%fhl= úiska ±lal 

hq;=" ixfõ.hg m;a úh hq;= ia:dkhla we;af;a h' 

^bO ;:d.f;da wkq;a;rx iïud 

iïfndaêx wNsiïnqoafOda;s wdkkao 

ioaOiai l=,mq;a;iai oiaikShx 

ixfõckShx Gdkx& 

zfuys ;:d.;hka jykafia wkq;a;r jQ O¾u pl%h 

m%j¾;kh lrk ,oafoa hZ hs wdkkaofhks" ie±yej;a 

l=,mq;%fhl= úiska ±lal hq;=" ixfõ.hg m;a úh hq;= 

ia:dkhla we;af;a h' 

^bO ;:d.f;ak wkq;a;rx Oïuplalx 

mj;a;s;ka;s wdkkao ioaOiai l=,mq;a;iai 

oiaikShx ixfõckShx Gdkx& 

zfuys ;:d.;hka jykafia úiska 

wkqmdÈfYaI ks¾jdK Od;=fjka 

msßksjka mE fial'Z hs wdkkaofhks" 

ie±yej;a l=,mq;%fhl= úiska ±lal 

hq;=" ixfõ.hg m;a úh hq;= ia:dkhla 

we;af;a h' 

^bO ;:d.f;da 

wkqmdÈfiaidh ksíndk 

Od;=hd mßksínqf;da;s 

wdkkao ioaOiai 

l=,mq;a;iai oiaikShx 

ixfõckShx Gdkx& 

wdkkaofhks" ie±yej;a 

NslaIQyq" NslaIqŒyq" 

Wmdiljre" 

Wmdisldfjda" 

zfuys ;:d.;hka jykafia Wmka 

fialZ lshd;a" zfuys ;:d.;hka 

jykafia wkq;a;r jQ iïud 

iïfndaêh úYsIag {dkfhka 

wjfndaO l< fial'Z lshd;a" 

zfuys ;:d.;hka jykafia úiska 

wkq;a;r jQ O¾u pl%h m%j¾;kh 

lrk ,oafoa hZ lshd;a" zfuys 

;:d.;hka jykafia wkqmdÈfYaI 

ks¾jdK Od;=fjka msßksjka mE 

fialZ lshd;a meñfKkakdyq h' 

wdkkaofhks" hïlsis flfkla ffp;Hh 

jkaokd pdßldfõ ie±ye is;ska fh§ 

isáh§ myka is;ska l¿ßh lrkakdyq o 

tA ish,af,da u iq.;s ixLHd; ÈjH 

f,dalfhys WmÈkakdyq h'˜ 

fï ish¨ wisßu;a 

ixisoaëka isÿjQfha cïnq§m kïjQ 

bkaÈhdfõ h' tkuq;a j¾;udkfha§ 

b;sydifha lsis Èfkl fkd jQ úrE 

whqßka úlD;s w¾:l:k foñka 

iïnqoaO N+ñh jQ oUÈõ ;,hg .ryñka 

ieoeye;s fndÿkqjka fkdu. hjñka fndfyda 

wl=i,a /ialr .kakd msßila fn!oaOhka 

kdufhkau ìysj isàu cd;sfha uy;a wNd.Hhls' 

Ydik mßydkshls' iïnqoaO foaYkdjkag úlD;s 

w¾:l:k foñka i;H jQ ft;sydisl Ydiksl 

ixisoaëka neyer lrñka Tjqka fï isÿlr .kafka 

wd¾h Wmjdo kï nrm;, wl=i, l¾uh nj 

fkdjegySu Tjqkaf.a u wjdikdjls' fï jkdys — 

mskaj;a liaim" udf.a nqÿ iiqk úkdY lrk wh ìys 

jkafka NslaIq NslaIqŒ Wmdil Wmdisld hk isõjKla 

msßi ;=


nqÿrcdKka jykafia my< jQfha '''' 

i|yka jkafka cïnq§m fyj;a oUÈj f,ihs' 

,xldOrŒ ;,hg iïnqoaO ikafoaYh /f.k jevu 

l< wkqnqÿ ñys÷ udysñhka o foajdkïmsh;siai 

ksß÷kag jodfdh 

WiSroaOfcda kdu mínf;da' 

;f;da mrd mÉp;a;sud ckmod' 

´rf;da uÊfCè'& 

^pïulaLkaOlh - uydj.a.md,s 

- úkh msglh& 

tfukau oUÈõ ;, N+ñfha 

fN!;sl yevh mjd b;d meyeÈ,s j 

iQ;% foaYkd ;=

Èlaj o ol=‚ka .e,auqjla fia o msysáfha h' 

^W;a;f¾k wdh;x olaÅfKak ilguqLx& 

^uyd f.daúkao iQ;%h - §' ks' 2& 

tkuq;a ,xld§mfha msysàu Bg yd;amiska u 

fjkia wdldrfhka ol=‚ka Èlaj o W;=ßka l=vdjg o 

msysgd we;' fï wkqj oUÈj hkq j¾;udk bkaÈhdj 

uQ,sl lr .;a tA wdY%s; N+ñ Nd.h nj iïnqoaO 

foaYkd ;=

8 


2 fjks msgqfjka'''' 

wfma wdÉÑf.a ,iaik nK l;dj'''' 

fldrkjd fkdje' foaj;djqka jykafia,dg mQrefõ 

Wmame;a;s fmakjd fkdje' ux fï id ie,ls,s ,nkag 

mQrefõ wd;afï l< msk fudllaoehs lshd ug lshkag 

weyels o@˜ 

—iajdóka jykai" f,dõ;=rd nqÿrcdKka 

jykafiakulg fõjd" mfianqÿrcdKka 

jykafiakulg fõjd" w¾y;a W;=ful=g fõjd mqok 

,o odkfha úmdl .ek kï foú jQ wmgj;a lshkag 

neß;rï uyd wkqyia n,fhka hqla;hs' kuq;a 

;uqkakdkafiaf.a l,ska wd;afï l< b;d u iaj,am 

mskla ug fmakjd' ux tA .ek lsh[a[x' 

iajdóka jykai" ;uqkakdkafia l,ska wd;afu;a fï 

,laÈj u hs Wmkafka' t;fldg ukqiai wd;auhla' 

wkqrdOmqrfha Wkafka' rdcldß .uklg ;uqkakdkafia 

fljq,a.ulg .shd' tA .ïjeisfhda we,aydf,a n;=;a 

tlal .sf;,a uqiq l=l=,a uia jExckhlska n;a ;,shla 

;uqkag lkag ÿkakd' t;fldg tf;kag id.skafka 

isáh ne,a,shla wdjd' t;fldg ;uqkag flaka;s .shd' 

ne,a,s Èyd rjd ne¨jd' zksolsx''' fï ne,a,s 

ulalg wdjd lshd ;uqka lkag .;a n;a.=,sfhka 

ne,a,sg .eyqjd fkdje' t;fldg tAls uyd i;=áka tA 

n;a ms~ wkqNj l

fï n,dm,a,dflda fï úldrh'''' 

ug kx oeka weys,d u we;s fj,d'''' 

foújrekaf.a lfg;a fïl u hs''' 

nUqkafka lfg;a fïl u hs'''' wfma 

mshdKkq;a msßjr;a keiqKd h lsh lshd''''˜ r.d 

wukdmfhka mejiqjd h' 

—ux oeka lS jrla mejiqjd o r.d''' ´l=kag 

T,audfoa'''' Th jf.a kd kd úÈfha oeyeka jvk 

Y%uKjre fldÉpr Wkakd o óg fmr;a" tA ljqrej;a 

wfma mshdKkaf.a .egj,ska ñÿfKa kE''' Th / 

já,a, ;j ál ojihs''' wfka''' ´jd .Kka 

.kak tmd r.d'''˜ wr;S ieye,a¨fjka tfia 

mejiqj;a" ;Kayd Bg lsis m%;spdrhla fkd 

oelajqjd h' fudfyd;la ksy~ j u isá weh È.= 

iqiqula fy

10 



—Èkqfjda Èkqfjda fnda uev uqksrcq Èkqfjda'''' 

wEfhda ;rndre whg hs m%sh'''' tA ksid wms úúOdldr 

ia;S% iajrEm ujdf.khs hkag ´k'˜ 

—tAl yß wr;S''' fï Y%uKhd myiq flfkla 

fkdjk yevhs' wms .e,fjkag fmdgla ke;s úÈhg 

huq' ish¨ ia;S% udhd od,d yß wms fï Y%uKhd j 

wjqiai,d .kak ´ks˜ hs r;S o thg tlÕ jQjd h' 

h

11 


wkqrdOf.a 

fndaäu 

óg udi lSmhlg by; 

/lshdj i|yd k;r ù 

isáfha fld

12 


f,djg W;=ï 

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 

www.facebook.com/mahamegha 

.re wkqYdil;ajh 

mQcH lsßn;af.dv [dKdkkao iajdóka jykafia 

mskafl; ksid 

iemj;a jQ Ôú;''' 

mQckSh lsßn;af.dv [dKdkkao 

iajdóka jykafia 

l wjia:djl idßmq;a; uyry;ka jykafia 

bÈßfha fmf¾;shla fmkS isáhd' fmkS 

isg,d lsõjd —iajdókS" ux óg wd;auNdj 

mylg l,ska Tnjykafiaf.a wïud fj,d ysáhd' 

wfka iajdókS" ug tod b|,d ^fmf¾; wd;aufha 

Wmkak ojfia b|,d& ;du lkak;a kE" fndkak;a kE" 

w¢kak;a kE' tA ksid ux jdih lrkafka wka;su 

ÿl fia'˜ 

miafia idßmq;a; uyry;ka jykafia fï ldrKh 

fldfid,a rÊcqrejkag lsõjd' Bg miafia rc;=ud 

ÿkak isjqre msßlr wrf.k .sys,a,d ix>hdg mQcd 

lr,d" msKavmd;h mQcd lr,d tA mska uE‚hkag 

wkqfudaoka l


13 


f,djg W;=ï mskafl;''''' 

b;ska tA ksid tAfla ;sfhkafka 

tfyu tlla fkdfjhs' tfla ;sfhkafka 

wdYS¾jdohla' wksl msßf;a wdYS¾jdoh 

;sfhkafka .K msysgqùu u; fkfjhs" 

i;Hh u;' tAfla ;sfhkafka i;Hhfka' 

wms yeu msß;la u bjr lrkafka 

zfïfla .K msysàfï wkqyiska iqjm;a 

fõjd''æZ lsh,d fkfjhsfka' wms msß; 

wjika lrkafka —^tAf;ak iÉpjÊfÊk 

fid;aÓ f;a fyda;= iínod& fï i;Hh 

jpkfhka Tn iqjm;a fõjd''æ fï 

i;Hh jpkfhka Tn ksÿla ksfrda.s 

fõjd''æ˜ lsh,fka' tAfl ;sfhkafka 

i;Hl%shdjlaa' tAlg .K;a tlal lsisu 

iïnkaOhla kE' tfyu lsõfjd;a tAl 

nqÿrcdKka jykafiaf.a O¾uhg lrk 

wN+; fpdaokdjlaa' tA O¾uh úlD;s 

lsÍula' 

wka;rdNjh O¾udkql+, l;djla o'''@ 

wka;rdNjhla .ek l;djla nqoaO foaYkdfõ kE' 

i;Hh jYfhka u fufyka pq;fjk fldg B

14 


úyska wudrefõ 

jefgkak tmdæ 

mQckSh lsßn;af.dv [dKdkkao 

iajdóka jykafia 

läuqäfha u.M, fok fndfyd ;eka oeka ;sfhkjd 

Èk fol ;=k .;fjk úg oeyeka iqj;a ,efnkjd 

;j ;j Wmfoia ,enqfKd;a u.M, yeu ,efnkjd 

f.dv tkakg neß ú,ig oj,a jf

15 


fjolug;a rclug;a 

tl f,i ymka 

oeyeñ rcq 

,xld ud;djg 

wdYS¾jdohla fjñka" 

ukd .=Kfhka msß fYa%IaG rc mrmqrl 

ft;sydisl hq.hla miqfldg ld,h 

fõ.fhka fjkia ù .sfha h' 

fmr fï ,la forfKa wkqrmqr kï rc oyfkys 

lreKdfjys m%;suQ¾;shla n÷ rfcla my< úh' 

ud‚lHhkg id.rhla fia" .=Khkg wdlrhla jQ 

tA rc f;fï jkdyS znqoaOodiZ rcq h' ish¨ Wmdhka 

fhdoñka ,laÈj jeishkg iem i,id,ñka fjiuqks 

foõ rcyq wd,lukaodj iqrlskakd fia ,laÈj 

iqrlsñka kqj‚ka o .=Kfhka o hqla; jQfha h' 

fya jkdyS msßisÿ lreKdjg .Dyhla n÷ úh' 

oirdc O¾ufhka hqla; úh' i;r w.;sfhka f;dr 

úh' rcq jkdyS ckhd yg fl;rï fifkfyjka; 

ù o h;a" mshdKka mq;Kqjka yg hï fifkfyjka; 

njla ù o tfihska u ish¨ i;=ka flfrys wkqlïmd 

lf

16 


y;f¾ 

jdÜgqj 

^fvx.= frda.shdf.a igyk& 

êfõ.S ud¾.fha mehg 

lsf,daóg¾ ishhlg 

wêl fõ.fhka we§ hk 

iqfLdamfNda.S nihl 

iqjmyiq wiqkl uu ydkais ù isáñ' 

tkuq;a uf.a .;g oefkkafka wêl 

úvdjls' ysi mqmqrkakg tk ;rfï 

ysfia recdjlska kef.k mSvdj 

n,j;aa h' ksjig meñfKk úg uq¿ 

isrer u .sks ln,la fia h' rd;s%h 

mqrd mej;s WK iy ysiroh lsisu 

T!IOhlska hgm;a l< fkd yels ùu 

ud ;=< we;s lf


y;f¾ jdÜgqj''' 

,enqKq Wmfoia wl=rg u ls%hd;aul lsÍug yels úh' 

ó

18 


uyfuõkdj 

je,slv 

úfYaI iS, j 

r wõj ±äj ±fka' 

yd;ami wyi Wig ;dmamj,ska 

N+ñh jg ù we;' —isrlrefjda o 

ukqIHfhda h˜ hk mdGh nkaOkd.drfha ;dmamfha 

i|ykaj ;sì‚' nkaOkd.dr.; ùug kï l=uk fyda 

jrola lr ;sìh hq;= u h' 

jerÈlrefjda o~qjï ú¢k m%Odk ;ek isrf.or h' 

wfma iudcfha isrf.or .ek;a" isrlrejd 

.ek;a mj;skafka msßisÿ udkisl;ajhla fkd fõ' 

isrlrefjda o ukqIHfhda h hk uÜgfuka uekSug 

fndfyda fokd ue,s fj;s' thg fya;=j isrlrejd 

oreKq mqoa.,fhl= hehs iudcfha u;hla f.dvke.S 

;sîu h' 

nkaOkd.dr.; jk isrlrejdf.a l;kaorh 

ÿlauqiq jQjls' tA w;ßka urŒh oKavkh ysñjQjkaf.a 

l;dkaorh Bg;a tyd .sh ÿlauqiq me;slvls' 

miq.sh foieïn¾ 31 fjksÞ uyfuõkdj Ndjkd 

wimq ixÑ;fha ks¾ud;D lsßn;af.dv [dKdkkao 

iajdóka jykafiaf.a uÕfmkaùfuka ud,fò nqÿ 

mfianqÿ wryka;l uyd 

úydrfha iajdóka jykafia,d 

iy ;dj;sxi hd;%d 

ixúOdkfha ÿjd orejka 

úiska ld,hlska ±l .; 

yels wmQ¾j wisßu;a 

mskalula ixúOdkh 

fldg ;sì‚' tA je,slv 

nkaOkd.drfha h' 

fï nkaOkd.drh ;=< 

isro~qjï ú¢k 3200 lg 

wdikak msßila isá;s' 

Tjqkaf.ka foish mKylg 

wdikak m%udKhlg urK 

o~qju ysñ ù we;' bka 

iuyr fokd wNshdpkd 

bÈßm;a lr we;s w;r 

Ôú;dka;h olajd isro~qjï 

ú¢k msßila tA w;r isák nj wmj fï 

wjia:djg iïnkaO l< je,slv nkaOkd.dr 

m%Odk fÊ,¾ fudydka lreKdr;ak uy;d mejiS h' 

nkaOkd.dr b;sydifha isÿ jQ fï wisßu;a mskalu 

nkaOkd.dr flduidßia ksYdka Okisxy" je,slv 

fÊHIaG nkaOkd.dr wêldÍ pkaok tAlkdhl" 

nkaOkd.dr kshdul tÉ' tA' cdkl" mqkre;a:dmk 

ks,OdÍ tA' à' hQ' fla' r;akdhl" mqkre;a:dmk 

ks,OdÍ ví' ã' t,a' .=Kfialr iy ;j;a 

ks,OdÍkaf.a lemlsÍu iy iyNd.S;ajh ksid 

id¾:l jQjls' tfia u tu jevigyk b;du;a 

ixúOdkd;aul j" ±ä Wkkaÿfjka" ms


19 

Ndjkd wimqfjka 

nkaOkd.drfha § 

evigykla 

;reKfhla" jeäysáfhla fia fjkia jqKd' tA jf.a 

wfma ukiskq;a fudarmq pß; njg wm m;afjkak 

´k' iEu n%yiam;skaÞ u Wfoag uyfuõkdj wimqfj 

iajdóka jykafiakula nkaOkd.drhg jevu 

lr,d wfma Ôúf;a yslaujd .; hq;= wdldrh lshd 

fokjd' tA jevigyk uf.a Ôúf;a w¨;a l

20 


20 

y nature, our mind gets attracted to 

pleasant things. That is a characteristic 

of our mind. With regard to this nature 

the mind has unfulfilled desires. With 

regards to pleasant things the mind is unsatisfied 

all the time. 

And people are caught up in a struggle to 

satisfy such a mind, a mind that is overpowered 

by desire. New inventions emerge every day, 

instant solutions for daily needs, competing 

with one another to find place in our homes. 

Smart phones have brought the whole world 

under our finger tips. Doors for pleasant and 

agreeable form, sound, smell, taste and contact 

are just a little tap away. The world certainly has 

‘developed’…or has it? 

Regardless of all the facilities out there we are 

still discontent and unsatisfied. The mind is even 

more agitated than before, the world has become 

restless, problems are in every corner, why is it 

so? Why has the world lost the very happiness it 

is pursuing for? 

The ordinary life style, the ordinary way of 

thinking is one thing and the truth is another 

thing. The ordinary way of thinking tries to find 

pleasure through pleasant things. But the truth 

is; pleasant things bring suffering. That’s the Lord 

Buddha’s marvelous realization. Because this is 

not understood, the world is agitated and faces 

troubles. 

In this world there are various objects, among 

them there are beautiful things that arouse lust in 

our mind. And thoughts of such nature agitate the 

entire human world. 

(Arahant annakondanna maha thera) 

This is an idea of a sage, who has attained 

the non-declining happiness through realizing 

the noble teachings of the Lord Buddha. As said 

above, the ordinary way thinks pleasure can be 

gained through pleasant things. But the Lord 

Buddha says, the 

reason for our 

agitation is these 

pleasant objects 

that we seek all the 

time. Why do these 

pleasant objects 

cause agitation? 

Because they arouse 

desire. What are those 

objects that generate 

desire and agitate us so 

much? 

Bhikkhus, there are 

these five cords of sensual 

pleasure. What are the 

five? Forms cognizable by 

the eye that are wished for, 

desired, agreeable and likeable, 

connected with sensual desire, and 

provocative of lust. Sounds cognizable 

by the ear…Odours cognizable by the 

nose…Flavours cognizable by the tongue… 

Tangibles cognizable by the body that are wished 

for, desired, agreeable and likeable, connected with 

sensual desire, and provocative of lust. These are 

the five cords of sensual pleasure. 

(Maha Dukkakkanda sutta ) 

Isn’t the entire world seeking happiness by 

running behind these objects? Aren’t all these 

problems due to these things? Are these the real 

‘sensual pleasures’ or ‘sensualities’ (kāma) in the 

world? Now, you may think that if these are the 

sensual pleasure, how could we protect ourselves 

from being agitated and save ourselves from 

problems? as they are outside of ourselves, and 

if something outside of us creates agitation in us, 

there is no way we can do anything about it. 

The Good news is that these five things are 

not the sensual pleasures (kāma) these are 

known as the five cords of sensual pleasures 

(kāmaguna). Then, where or what is this sensual 

pleasure that agitate the beings? 

Saṅkapparāgo purisassa kāmo, 

Nete kāmā yāni citrāni loke; 

Saṅkapparāgo purisassa kāmo, 

Tiṭṭhanti citrāni tatheva loke; 

Athettha dhīrā vinayanti chandanti. 

The passion for his resolves is a man's sensuality, 

not the beautiful sensual pleasures found in the 

world. 

The passion for his resolves is a man's sensuality. 

The beauties remain as they are in the world, 

while the wise, in this regard, 

subdue their desire. 

Nibbedika sutta (A.N 04) 

Which means what we identify as ‘sensual 

pleasure’ is the lust that arises (mentally) for 

the five ‘cords of sensual pleasures’. This is the 

‘sensual pleasure’ that has made us suffer in 

this long journey of sansara. That’s why the 

lord Buddha explained this sensual pleasure as 

a flood, a torrent. And also as a hindrance, as 

a fetter, as a taint, as clinging, as an underlying 

tendency, that has tied us to this sansara. Our 

mind gets attracted to it very easily because 

the mind is used to getting attracted to sensual 

pleasures throughout this samsara. But it does 

not happen without a reason, without a cause. 

Letting it happen is our fault and that is the 

reason. 

Bhikkhus, the Nature of the mind is like this, 

whatever a Bhikkhu frequently thinks and ponders 

upon, that will become the inclination of his mind. 

If he frequently thinks and ponders upon thoughts 

of sensual desire, he has abandoned the thought 

of renunciation to cultivate the thought of sensual 

desire, and then his mind inclines to thoughts of 

sensual desire. 

(Dvedavitakka sutta) 

to page 21....

21 


from page 20.... 

The Happiness.... 

Observe yourself for a moment, isn’t this what 

happens? If we just take one day, how many 

thoughts are thought about pleasant things? The 

mind is inclined to sensual pleasures due to this 

reason. That happens because we are used to 

this pattern of thinking. 

To get attracted to pleasant things, there 

should be happiness in sensual pleasures isn’t 

it? Yes, in sensual pleasures there is some 

gratification. It is not devoid of pleasure. 

Now the pleasure and joy that arise dependent 

on these pleasant five cords of sensual pleasure are 

the gratification in the case of sensual pleasures. 

(Maha Dukkakanda sutta) 

The mind is obsessed by this gratification. 

The world is running behind this gratification. 

The Lord Buddha compared this gratification to 

a bone, without flesh and blood, given to a dog, 

and to the gratification you get when you scratch 

a rash. 

All the gratifications, enjoyments born out of 

sensual pleasures, end with or are followed by 

suffering because we are deceived by a distorted 

view; seeing suffering as pleasure. This is why 

all the pleasures in the world are followed by 

agitation, tiredness and panic, all because of this 

distorted view. Didn’t the Blessed One reveal the 

danger and how low sensual pleasures are in the 

first Dhamma sermon at Baranasi? 

Yocā’yaṁ kāmesu kāmasukhallikānuyogo hīno 

gammo pothujjaniko anariyo anatthasaṁhito 

Living a life devoted to sensual pleasures and 

desires arising with regard to sensual objects is low, 

immature, a way of common/ordinary people, not 

the practice of noble ones and is unbeneficial. 

(Damsak pawatum sutta - S.N 05) 

If we are running behind something very low, not 

meaningful, something ordinary and worldly, if 

we dedicate our entire life for it, how 

will we ever get something 

valuable in the end? How to go beyond 

worldliness? 

Kāmāhi citrā madhurā manoramā, 

Virūparūpena mathenti cittaṃ 

Sensual pleasures, varied, sweet, delightful, 

In many different ways disturb the mind: 

(Arahant Rattapala Maha Thera) 

The danger that is caused by sensual 

pleasures, which has only a little gratification and 

enormous suffering, is limitless. The Lord Buddha 

expounded in many suttas like Mahadukkakkanda 

sutta, Chula dukkakkanda sutta that the sorrow, 

the sadness, and the grief that arise in this life 

is because of sensual pleasures. Read those 

wonderful suttas that enlighten your minds from 

unawareness of life. Further, the Lord Buddha 

expounded that this sensual pleasure has the 

ability to lead you to more suffering in the life 

after death. 

“Dear Bhikkhus, with sensual pleasures as the 

cause, sensual pleasures as the source, sensual 

pleasures as the basis, the cause being simply 

sensual pleasures, people indulge in misconduct 

of body, speech, and mind. Having done so, on the 

dissolution of the body, after death, they reappear 

in states of deprivation, in an unhappy destination, 

in perdition, even in hell. 

“Dear Bhikkhus, Now this is a danger in the case 

of sensual pleasures, a mass of suffering in the life 

to come, having sensual pleasures as its cause, 

sensual pleasures as its source, sensual pleasures as 

its basis, the cause being simply sensual pleasures. 

(Maha Dukkakkanda Sutta) 

The most Worthy One, the Supremely 

Enlightened One revealed using many similes the 

deceiving nature of sensual pleasures that lead 

beings to a miserable states. 

Sensual pleasures are like a ‘vulture carrying a 

lump of meat’. While carrying that lump of meat 

other vultures chase behind. So until it drops 

the piece of meat, it will suffer mentally and 

physically. 

Sensual pleasures are like ‘a torch 

made of grass or leaves gathered 

together’. The person carrying it 

suffers from the heat it emanates. 

To be free from that suffering that 

person has to let go of the torch, throw 

it away. 

Sensual pleasures are like a ‘dream’. Even 

though we receive so much wealth in dreams, 

when we wake up there is nothing. Similarly, 

at the time of death, the sensual pleasures we 

experienced seem like a dream. 

Sensual pleasures are like 

‘something borrowed.’ Something 

taken as a loan does not belong to us. 

The owner could take it back at any 

time. In the same way we will leave 

everything at death. 

Sensual pleasures are like ‘fruits of 

a tree.’ While a man eats fruits on a top 

of a tree, another tries to cut down that 

tree. So, if the on top of the tree wishes 

to live long, should climb down as soon 

as possible to avoid great suffering or 

death. 

Likewise in various ways the Lord 

Buddha revealed the dangers of sensual 

pleasures. Please read the Potaliya sutta. 

If sensual pleasures are with this much 

horrific consequences a person who 

seeks happiness should protect 

the mind from being 

overwhelmed by sensual pleasures. How to 

protect the mind from sensual pleasures? Even 

our great Bodhisattva in his last life, before 

becoming the Samma Sambuddha, did it with 

great effort. Our solution lies in the way how the 

Bodhisatta directed his mind; 

“Dear Bhikkhus, I abided thus, diligent, ardent, 

and resolute, a thought of sensual desire arose in me. 

I understood thus: ‘This thought of sensual desire 

has arisen 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 arose in me, I abandoned it, 

removed it, did away with it. 

(Dvedha vitakka sutta) 

The Blessed One said that while 

contemplating wisely in this manner, all thoughts 

connected to sensual pleasures were eradicated. 

Therefore, to protect our mind which is prone 

to be deceived by sensual pleasures, we 

should contemplate in the same way. Also by 

encouraging thoughts of renunciation we can pull 

the mind from running behind sensual pleasures. 

“Bhikkhus, whatever a bhikkhu frequently thinks 

and ponders upon, that will become the inclination 

of his mind. If he frequently thinks and ponders 

upon thoughts of renunciation, he has abandoned 

the thought of sensual desire to cultivate the 

thought of renunciation, and then his mind inclines 

to thoughts of renunciation. 

(Dvedha vitakka sutta) 

By maintaining the mind in this manner, by 

making a cause in this manner, we will be able to 

free ourselves from sensual pleasures. 

“Dear Bhikkhus, what is the escape in the case 

of sensual pleasures? It is the removal of desire and 

lust, the abandonment of desire and lust for sensual 

pleasures. This is the escape in the case of sensual 

pleasures. 

(Maha Dukkakkanda sutta) 

In this manner the Lord Buddha perfectly 

expounded about sensual pleasure out of 

compassion. On one occasion, the Lord Buddha 

said to a Brahmin, by the name Janussoni, that if 

someone is unable to eradicate lust for sensual 

pleasures that person will grieve and suffer when 

facing death. 

But if a person has eradicated lust for sensual 

pleasures, he/she will not suffer at death. If 

someone eradicates lust for sensual pleasures 

by establishing him/herself in the Buddha’s 

dispensation, that person will be free from the 

sufferings of sensual pleasure for good. The Lord 

Buddha’s teachings have such a power. 

“The only reason behind your immense 

suffering, physical and mental, is the sensual 

pleasures. Hence, let go of the impermanent 

sensual pleasures. Do not fail to attain the 

supreme happiness by being caught up in a small 

happiness.” 

(Arahant Sumedha Maha Theri) 

May you gain the ultimate assurance of the 

great teachings of the Buddha. 

Written by a Venerable Monk of 

Mahamevnawa Buddhist Monastery

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udjf;a by

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Mahamegha 2561 Madin (2017 March)

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