මහාමේඝ 2562 මැදින් (2019 මාර්තු) මස කලාපය

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nqoaO ld,fha me;sÍ ;snQ 

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Y%S nqoaO j¾I 2562 - ueÈka l,dmh ^2019 ud¾;= - wfm%a,a&


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Kamma and 

Its Fruits 

The arising of the 

Omniscient One, Gotama 

the Buddha, foremost 

in compassion and love for all 

beings, the one who possessed 

the qualities expected of a fully 

accomplished and fully qualified 

spiritual teacher, is a rare occurrence 

in the world. Groomed to be heir 

to the throne, his encounter and 

insight into the universality of suffering 

was so compelling that he lost all 

interest in the pleasures and privileges 

of rulership. Renouncing the worldly life, 

without anyone’s help he perfected noble 

virtue, concentration, wisdom, and 

liberation under the Bodhi Tree. The 

Fully Enlightened Buddha dwells in the 

world detached from the world, with all 

taints abandoned, free from birth, old 

age, and death, like a lotus flower that is 

“born in the water and grown up in the 

water, but rises up above the water and 

stands unsoiled by the water.” 

Doṇa Sutta – Aṅguttara Nikāya 

Through perfect realization of 

the world, the Buddha explains: 

“Monks, there are these four 

inconceivable matters that one 

should not try to conceive; one 

who tries to conceive them 

would reap either madness 

or frustration. What four? 1. 

The domain of the Buddhas 

(buddhavisaya); 2. The domain 

of one in jhāna (jhānavisaya); 3. The 

result of kamma (kammavisaya); 

4. Speculation about the world 

(lokacintā). 

Acinteyya Sutta – Aṅguttara Nikāya 

Although an ordinary mind is incapable of 

grasping and comprehending these matters, they 

were not, however, concealed and inconceivable 

to the Perfect One. His arising is the manifestation 

of great vision, light, and radiance. He has fully 

awakened to “whatever is seen, heard, sensed, 

cognized, reached, sought after, and examined by the 

mind,” and therefore whatever he teaches “is just so 

and not otherwise.” Hence, he is called the Tathāgata. 

Loka Sutta – Aṅguttara Nikāya 

As the Tathāgata, he possesses the “ten powers 

of the Tathāgata” and “the four knowledges of 

intrepidity,” which enable him to roar his “lion’s roar” 

in the assemblies. Of these ten powers, the second 

power is that the Tathāgata “understands as it actually 

is the results of kamma undertaken, past, future, and 

present, by way of possibilities and causes.” 

Mahāsihanāda Sutta – Majjhima Nikāya 

As mentioned, the result of kamma is an 

inconceivable matter; nevertheless, the Buddha has 

taught on kamma to his disciples to the extent that 

is helpful to the practice. He explains: “It is volition, 

monks, that I call kamma (cetanāhaṃ bhikkhave 

kammaṃ vadāmi). For having willed, one acts 

by body, speech, or mind.” Kamma means action 

springing from intention, as bodily deeds, speech, 

and thoughts. 

Nibbedhika Sutta – Aṅguttara Nikāya 

Our deeds generate kamma, and when the 

circumstances are suitable, the kamma ripens and 

produces the appropriate fruits, bringing misery 

or happiness in dependence on the ethical quality 

of our original action. The governing factor in the 

process of the round of rebirths known as saṃsāra, 

“the wandering on,” is the law of kamma and its 

fruits, which reigns over all sentient existence. The 

kamma we create may ripen in this very life, in the 

next rebirth, or in some subsequent birth. It is clear 

that as long as we travel on in the cycle of rebirth, 

the kamma accumulated over many previous births 

may ripen and yield its due results. Thus, the Buddha 

emphasizes that “beings are the owners of their 

kamma; they have kamma as their origin, kamma as 

their relative, kamma as their resort; whatever kamma 

they do, good or bad, they are its heirs.” 

Saṃsappanīya Pariyāya Sutta – Aṅguttara Nikāya 

The cause of rebirth is the arranging of kamma 

to bear fruit (bhava). Kamma determines the sphere 

into which rebirth takes place. Unwholesome kamma 

conduces to an unfortunate rebirth in the plane of 

misery and painful results, wholesome kamma to a 

fortunate rebirth and pleasant results. Unwholesome 

kamma is action rooted in mental states of greed, 

hatred, and delusion. Wholesome kamma is action 

rooted in mental states of non-greed, non-hatred, 

and non-delusion. The Blessed One does not leave us 

guessing as to what kinds of deeds create wholesome 

and unwholesome kamma but instead provides a 

precise classification as to right and wrong conduct. 

He outlines the ten courses of wholesome and 

unwholesome actions: three of body, four of speech, 

and three of mind. The three courses of unwholesome 

bodily action are the destruction of life, stealing, and 

sexual misconduct. The four courses of unwholesome 

verbal action are false speech, divisive speech, 

harsh speech, and idle chatter. The three courses of 

unwholesome mental action are covetousness, ill-will, 

and wrong view. The three courses of wholesome 

bodily action are abstaining from the destruction 

of life, abstaining from taking what is not given, i.e., 

abstaining from stealing, and abstaining from sexual 

misconduct. The four courses of wholesome verbal 

action are abstaining from false speech, abstaining 

from divisive speech, abstaining from harsh speech, 

and abstaining from idle chatter. The three courses 

of wholesome mental action are non-covetousness, 

non-ill-will, and right view. 

The bliss of heaven and torments of hell are not 

things to be gained or avoided by mere wish or 

prayer but are instead experienced according to one’s 

own deeds. The Buddha very clearly and beautifully 

explains this with similes to Asibandhakaputta, the 

headman, in Gāmaṇisaṃyutta: 

Suppose there is a person who engages in the ten 

kinds of unwholesome actions. Even 

if many people came together and 

prayed: “May this person be reborn 

in a good destination, in a heavenly 

world after death!” that person 

still would not be born in a good 

destination, a heavenly world after 

death. Just as if someone were to hurl 

a massive boulder into the middle 

of a lake, and people would gather 

around and pray for the boulder to rise 

up out of the lake, but by those prayers that 

boulder would not rise up out of the lake. So 

too, for a person who engages in the ten kinds 

of unwholesome action, even though people 

would gather around and pray for his rebirth in a 

good destination, he will be reborn in the plane of 

misery after death. 

Moreover, suppose there is a person who engages 

in the ten kinds of wholesome actions. Even if 

many people came together and prayed: “May 

this person be reborn in a bad destination, 

in hell after death!” that person still would 

be born in a good destination, a heavenly 

world after death. Just as if someone were to 

submerge a pot of ghee or oil into the middle 

of a lake, and people would gather around and 

pray for the ghee or oil to sink, but by those prayers 

that ghee or oil would not sink, instead it would rise. 

So too, for a person who engages in the ten kinds of 

wholesome action, even though people would gather 

around and pray for his rebirth in a bad destination, 

he will be reborn in a good destination after death. 

Asibandhakaputta Sutta – Saṃyutta Nikāya 

Therefore, when we turn to the Buddha 

for guidance, he seeks to inspire in us a firm 

determination to reject unwholesome ways of living 

and to embrace the wholesome. The Buddha’s 

doctrine of kamma and its fruits thus places ultimate 

responsibility for our destiny in our own hands. He 

reveals to us how our moral choices and actions can 

become either a cause for pain or happiness. 

The Buddha makes it very clear that beings take 

rebirth in accordance with their deeds, whereby 

they experience their good or bad results. When the 

results of kamma have been experienced, beings pass 

away to take rebirth elsewhere, yet again according 

to their accumulated kamma. All states of existence, 

however, from the torments of hell up to even the 

lofty celestial abodes, all are inherently impermanent, 

are bound to pass. For this reason, the Buddha does 

not place the final goal of his Teaching anywhere 

within the states of existence in saṃsāra, but instead 

accentuates the eradication of both good and bad 

kamma, the attainment of Nibbāna, by following the 

Noble Eightfold Path. 

Written by a Venerable Nun of 

Mahamevnawa Anagarika Monastery

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uõ l=iska kslauqK Èkfha u mqxÑ 

isßmd uy fmdf

25 


jHdmdr ÈhqKqjg u. - 03 igyk 

fkdis;+ úrE ÈhqKqjla ,nk 

jHdmdrhlg uÕ 

lsß .yg wekakdla fukaZ hehs lshd 

jHjydrhla wmg ;sfí' thska lshefjkafka 

wfmalaIs; m%;sM,h ksiel nj h' fulS 

jHjydrh wm w;r ;sfnkafka jqj o lsß 

.yg wekakdla fuka ksiel m%;sM, ,efnk 

wdldrfha lghq;= wmg ;sfnkafka wvqfjks' 

úfYaIfhka u jHdmdrj, § lsß .yg wekakdla fuka 

id¾:l m%;sM, ,nkakg ish,af,da leu;s jqj o 

,nkafkda úr, h' id¾:l jHdmdrhla ;=< ksiel 

id¾:l;ajhla ,o yels fid÷re O¾u m¾hdhla fuu 

,smsfhys ,d bÈßm;a lrkakg is;=fõ fulS moku 

ilid,sh yels miqìul wm Ôj;a jk fyhska fï 

Ôú;fha § u fkdis;+ úrE ÈhqKqjla ,nk id¾:l 

jHdmdrhl Wreuh ,nkakg jdikdj we;s fyhsks' 

tlS jdikdj wmg o w;am;a jkjd kï fld;rï 

fyd| o''' 

fï jkdyS id¾:l j jHdmdr lghq;= isÿ lsÍu 

ms‚i jk l%fudamdhka iïmdokh .ek uydfï>fhys 

;efnk igyka fmf

26 


;=kajk fldgi 

ksoyia igk mj;soa§ ,xldfõ isá bx.%Sis wdxvqldrhd jk frdnÜ n%jqkaß.a" 1816 fkdjeïn¾ 5 fjks Èk tx.,ka;fha 

hg;a úð; Ndr uyf,alï fj; hjk ,o wxl 169 ork ixfoaYfha ;=kajk fldgi 

wjika jrg rg ueo l< ixpdrfha§ 

jeishkaf.a kvq mk;a uykqjr ud kej;S 

isák ld,fha§ uÕ=,a uvqfõ§ úuik 

njg Tjqka ;=< n,dfmdfrd;a;= we;s lf


Wvrg uy le/,a,''''' 

wruqKq fkdlrk ,o ksid;a th isÿùu 

tAldka;hs' ish mq;d iy nEKd;a l%sia;shdkSka 

yeáhg ye§u jeãu .ek fï ks,fï úreoaO 

fkdjkq we;ehs is;kag lreKq ;sfí' tfy;a 

wfma wdKavqfõ fï

28 


wisnkaOlmq;a; 

.d u Œ g 

jod< foiqu 

wisnkaOl iQ;%h 

Èkj, Nd.Hj;=ka jykafia jevisáfha 

kd,kaodfjys mdjdßl wU jkfhys' tod 

wisnkaOlmq;a; ^lvq n¢k& .duŒ Nd.Hj;=ka 

jykafia jevisá ;ekg meñKqkd' meñKs,d Nd.Hj;=ka 

jykafiag wdorfhka jkaokd fldg tl;amiaj 

jdäjqKd' tl;amiaj jdäjqKq wisnkaOlmq;a; .duŒ 

Nd.Hj;=ka jykafiag fulreK ie< l

29 


fiaßŒ 

^fiaßŒ fma%; jia;=j& 

fm%a; jia;= j¾Kkdj 

l=i,a lrñka Ôú;h mj;ajd 

.ekSug yqre mqreÿj isák 

fndfyda msßia l=i,hg ks.%y 

lr;s' fjk;a msßila lrk mskla fyda 

wkqfudaoka ùug ue,sjk Tjqka hful= 

tA i|yd Wkkaÿ l< o túg tu mskg 

ks.%y lr;s' ;u mqoa.,sl u;hla 

biau;= lrñka ;u u;h u idOdrKh 

lsÍug fm

30 


uydfï> miq.sh 

l,dmfhka''' 

² wdorhg Èú 

ms§u iy 

O¾uhg Èú 

ms§u 

² ;%s,laIKh .ek 

yßhg ±k.kak 

² Wvrg uy 

le/,a, 

fndrejg ÈõÍfï úmdl 

² wiïu; fma%uh 

bÈßfha úhre 

jegqk msh 

fifkyi 

wdfhu;a /jgqKd fkao Tn'''@ ^flá l;dj& 

wfka Tn" isysfklskaj;a iajdñhd blau fkd.sh 

wfhla jQjd kï''' iiajdñlhs lshd is;=jd kï''' is; 

/l .;a;d kï''' fujka úm;la kï jkafka keye''' 

wdorh lshd Tn j /jgQ ixl,amSh rd.h Tng l< 

úm;l ;ru'''æ iif¾ wdfhu;a mdrla /jgqKd fka 

o Tn'''@ 

weh iuÕ isá wksl=;a mkaishhla ia;S%ka weh 

wkdpdrfha yeisreKq nj okakd kuq;a —wms tjeks 

fohla fkdokafkuq'˜ hehs fndre lshd —b;ska wms 

tjekakla oekf.k isáfha kï Njhla Njhla mdid 

uehg odisfhda jkafkuq'˜ hs lshd fndrejg ÈõÍu 

lf

31 


~šz£p¨~ˆ~Ü 

u£{p£{ 

jr Tn bf.k .kafka f;rejka irK 

.sh Y%djlfhl= ;ukaf.a Ôú;hg tl;= 

lr.; hq;= Wodr .=Kdx.hla ms

32 


01' mskaj;a iajdóka jykai" nqÿrcdKka jykafia úiska zf.or nqÿka wïudZ lshd foaYkd fldg ;sfí o@ tfuka u 

wnqoafOda;amdo ld,hl nqÿka f,i wïudg i,lkak hehs foaYkd fldg ;sfí o@ 

Nd.Hj;=ka jykafia lsisu úfgl f.or nqÿka wïud hehs foaYkd fldg ke;' Nd.Hj;=ka jykafia foaYkd lf - Tfí oyï .eg¨j 

41 › úchdrdu mgqu." kqf.af.dv 

B fï,a ( ask@mahamegha.lk 

SMS : 070 27 42 829 

;eme,a m;a" B fï,a" SMS 

Tiafia muKla fláfhka 

.eg¨ bÈßm;a l< yels nj 

lreKdfjka i,lkak' 

Tfí .eg¨j,g ms l,dmhka 

Tiaf ia'''' 

2' ìß|la jYfhka bgql< hq;= hq;=lï uekúka bgql

33 


~‹ù Sp‰nY ~vp‰ ~l‰t¨ã vƒ ~¦ {y¥j 

1' uyfuõkd wimqj we; l=U,a fj, 

iE Èf,kd wisßh ol= iqrka l, 

fnda mjkd iqj ú| .kq ksika i, 

iE j¢kd ,en .kq uy l=i,a n, 

2' ok myok úuk f,isk 

msk jvjk fmdl=K 

iok 

uk mqnqok oiqk 

ujk 

rk Èÿ,k iiqk 

ÿ,k 

3' oyila fnda rcqka ys¢k 

ijKla nqÿ riska 

Èf,k 

fl< ,la mskaj;=ka 

j¢k 

isß,la nqÿ iiqka 

jreK 

4' isß bkaol iuka rð| 

isß uy fnda /÷ka 

lkao 

issß bkaol iuka 

foú| 

.sß ysi u; ;kka 

in| 

5' wmuK ok fjfyiqfKda h 

Y%uoka ks;s isÿ jqfKa 

h 

uy mska oï /ia jqfKA 

h 

i;a nqÿ iE bÈ jqfKa 

h 

6' isß bkaol i;a nqÿ 

iE nn

34 


m%fya,sld Wmldrh 

my m%fya,sldj ueoska l,dmh" › nq' lrñka j' 2562 ó ms~qjla fia ñysrg uyd 

59 

lÉpdhk uyry;ka jykafia jod< 

1 2 3 4 

foaYkdjlss' 

1 2 3 4 5' jiald,h wjika jQ miq by

35 


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මහාමේඝ 2562 මැදින් (2019 මාර්තු) මස කලාපය

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