සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් දෙවියන් ගැන ඔබ නොදත් තොරතුරු
The lives of the deities are from the very long distances. There are some facts from the Tripitaka to show that during the time of the Buddha, there were problems with God among humans. When King Kosol visited the Buddha and asked him, “What is the Lord of gods or who is it?” The Buddha replied: “Why is it that the King is asking you what is God? He said. Though the king did not receive the correct answer, the king’s reply was “satisfactory” and the Buddha’s “passage” is uttered by the savvy Buddha subliminalists who are not satisfied with the question of the king by questioning him and asking him another question. “Manna sampler Sutra” “The Greatest One Why Do You Need God?” The Buddha said that Chathur is a great royal god. There are Tharavansha, Prabhu and Pirith. There are gods beyond that God-fearing people. Definitions were interpreted.
According to the formula of the Majema Nikaya, the Buddha asked him whether he was scared or not, and the Buddha had replied that Bhardavia was “aware of whether he was God or not.” Sullivan, who was not satisfied with this answer, asked again: Out of the question, you are told according to the facts that you have God. If so, is that a false rumor? The Buddha responded that Buddha had God, whether he was God, or whether he was gods. He must be convinced that the then wise person is gods. “The Lord Buddha emphasized something that is in the world’s most famous standard, which implies that the Buddha change the world standard. Not a guarantee.
In the context of aphids, the Abhidarma Pit said, God condensed into three categories: descent and despair. Convinced Gods are kings and royalty. The goddess of God is considered to be the Grand Duchy of God from above. The devastated God came to the dish.
According to the Majestic Sound Sutra, God also falls to the Orthodox section. The Aththuaries say that the gods of the higher Divinis from Qatthar, the Maharaja god, are spontaneously born. The gods called the “Bhumma Deva” in the ground imply the Attha’s story of the Chakravan (the State, the Vedas, the Psalms, and the Orphees).
According to the Chantukka examination of the Anguttaraya Nikaya, the attempt to start a righteous society is to endure the hard work of the hardcore, hard-earned, and legitimate cost, and give them soil. The five rituals are the Gnanabali Code, the Guest House, the Divine Appeal, the Rajabli and the Divine Littles. Here God’s service is seen in the worship of God. This implies the purification for the gods. The gratitude of the people of the past, the people, the fields, the Brahmins, and the wishes of the people of the past, were the wishes and expectations of their hopes and expectations. It should be admitted that according to the teachings of the Buddha, the people of the world should be grateful and prayed to the pious god. By praising God, the one who is giving them is said to be God’s compassionate and compassionate, benefactor of the Mahavagga Pali, the Inha Nikaya, the Great Parinibbana Sutta.
In the preaching of the Lord, in many respects, God creates a great power for the lives of mankind. In the human world, they are responsible for the good to the world according to the righteous, inaccuracy of the kingdoms. It is revealed in the chaotic narrative of the Angthatthara Nikaya as follows:
Sweetheart, at one time, the kings were virtuous, then, the morals and religious leaders of the then government. Similarly, the air is cloudy, then God is evident. When God is aware of the rain, and when he is aging aged, people are bright and powerful, alive and well.
Sometimes the gods come from heaven to the human world. According to the Suttas, they come to the world and hear from the Buddha’s teachings and discuss with His hearers. According to the Thoppa Order of Anguttara Nikaya, the gods who come can not take on the earth from their own form. A delicate soul is being created here.
The Divine Son was a rebel against the Buddha and his audience. He was troubled even before his enlightenment.
The “status of God” refers to God’s Word, Divine Compassion.
The god of the Qur’an is God. Sakshavev was very tame with the Buddha. The chief pacifier is a wizened pepper who constantly fights with the son of a corpse, but is shown by the twin-friendly sect.
There are many who practice excellence in the modern world. They are convinced that the pleasures of God will give them the opportunity to receive the needs themselves. Another group of people think that there is no group of Gods and it is purely imaginary (but a false belief, but according to Buddhism, it is clear that there is a group of gods from the previous information.) The Buddha gave the highest honor to the Buddha, Brahma and Indra. He was a disciple of the Honorable Lord Buddha, the Future of the Future Indra is the responsibility of protecting the Order in Sri Lanka. Sri Vishnu also called Indra is known.
Sri Skishan (the God of Katharagama) (God Katharagama) was the person who practiced meditation in the human world. It is said that the tusk of the trumpeter meditates from Vishnu. Most of our saints are Prince of Prince Prince Maha Vishu. According to the higher order, the Kluya (Mars) damages the Kataragama God’s help. Sivath Kataragama worship God for Guruge’s Rahu’s displeasure. Vishnu enters into the hands of Kethus, Shani and Buddha.
According to the teachings of the Buddha, it is good for the believer to maintain his trust in God and praise him.
deviyan gæna oba nodat toraturu
deviyan piḷiban̆da nānā vidha mati matāntara durātītayē siṭa pævata eyi. budurajāṇan vahansēgē kālayēdīt minisun atara deviyan piḷiban̆da gæṭalu tibū bavaṭa tripiṭaka toraturuvalin yam yam karuṇu anāvaraṇaya veyi. kosol rajatumā budun vahansē bæhædæka “kimekda svāmīni deviyō ættāhuda? yanuven vimasā siṭi viṭa budunvahansē piḷituru dunnē mesēya. “æyi maharaja num̆ba kumak heyin deviyō ætdæyi asannehida? yanuveni. rajugē pænayaṭa nisi piḷitura nolæbuṇada, raju eyin sǣhīmakaṭa pat vī pasuva venat praśnayak æsīmen rajugē praśnaya nirākaraṇaya novīma nisā aṭuvācārī buddha ghōṣa himiyō sækaya duru karanu san̆dahā budun vahansēgē “pāṭhaya” mesē vistara karana lada bava machjima nikāyē “kaṇṇa kanphala sūtrayen” eḷi dækveyi. “maharaja m̆baba kumak nisā deviyan ætdæyi asannehida?” yanuven budun vahansē vadāḷē cātur mahā rājika deviyō ættāha. tāvatiṁśa, deviyō ættāha, parahimmita vasavatti deviyō ættāha. ē dēva vimāna valaṭa ehāyinda (uḍin) deviyō ættāha. yanuven artha vivaraṇaya karamiṇi.
machjima nikāyē saṁgārava sūtrayaṭa anuva, saṁgārava bamuṇā deviyan ætda, nædda yanuven budun vahansēgen vimasā siṭi atara, budunvahansē īṭa piḷituru dī ættē bhāradvājaya ” mā visin deviyan ætdæyi kāraṇayanṭa anuva dænagannā ladī yanuveni.” mema piḷituren sǣhīmakaṭa pat novū saṁgārava brāhmaṇayā yaḷi mesē vimasīya. bhagavat gautamayan vahansa, oba deviyan ætdæyi kāraṇayanṭa anuva dæna gannā ladæyi kīyehiya. mesē æti kalhi ē kīma his vū boru kathāvak novannēda? īṭada piḷituru dun budunvahansē bhāradvājaya, deviyō ætdæyi asana laddē, deviyō ætæyi yamek kiyannēda ekalhi nuvaṇæti pudgalayā deviyō ætæyi ēkānta vaśayen niścayakaṭa pæmiṇiya yutuyi.” deviyō æta yanu lōkayehi itā prakaṭa sammatayē pavatnā deyak vagada budunvahansē avadhāraṇaya kaḷaha. min gamya vannē buduvaru lōka sammataya venas kirīmaṭa kaṭayutu nokarana vagaki.
deviyan piḷiban̆dava abhidharma piṭakayē vibhaṁga prakaraṇayehi mesē kiyayi. deviyan sammuti uppatti hā visuddhi yanuven varga tunakaṭa venveyi. sammuti deviyō yanu rajavaru bisōvaru hā rājakumārayan veti. uppatti deviyō lesa sælakennē cātum mahārājika, deviyangē siṭa eyin uḍa siṭina devlova deviyanya. visuddhi deviyō nam rahat phalayaṭa pæmiṇi vūvōya.
machjima nikāyehi mahāsīha nāda sūtrayaṭa anuva deviyanda ōpapātika koṭasaṭa væṭennēya. cātur mahārājika deviyangē paṭan ihaḷa divya lōkavala devivaru ōpapātikava upadina vagaṭa aṭuvācārīn vahansēlā kiyati. poḷavē vāsaya karana “bhūmmā dēvā” namin hæn̆dinvena devivaru catuyōnikava (aṇaḍaja, jalām̆buja, saṁsēuja, hā ōpapātika) upadina vagada machjima nikāyē aṭṭha kathāvalin gamya veyi.
aṁguttara nikāyē catukka nipātayaṭa anuva, āryaśrāvaka tema paṭan gat utsāhaya ættē atdekahi mahansiyen, dāḍiya mahansiyen, dhārmikava laddā vū vastuva viyadam koṭa saṁgraha pasak diya yutuya. ē saṁgraha paha nam gnānibali saṁgrahaya, āgantuka bali saṁgrahaya, pēnabali saṁgrahaya, rājabali saha dēvatābali saṁgrayanya. mehidī deviyanṭa diya yutu saṁgrahaya dēvatā baliya vannēya. min gamya vannē deviyan udesā karanu labana puda satkārayanya. atīta lōka samājayē vāsaya kaḷa sṛṣīn, manuṣyayan, kṣētriyayan, brāhmaṇayan deviyan venuven yāga hōma pævæt vū bavat,ē magin taman apēkṣā kaḷa abhimatārthayan prārthanayak, saphala kara gat vagada sutta nipātayen dækveyi. budun vahansēgē dēśanāvan anuva minis lova minisun kusal kara in upadanā piṁ deviyanṭa da anumōdanā kaḷa yutu bava piḷigata yutu satyayak vannēya. deviyanṭa piṁ pæmiṇavīmen, esē piṭa dena tænættā deviyangē anukampāvaṭa hā sælakillaṭa bhājanayavī ohuṭa setak śāntiyak, yahapatak salasā denavaga mahāvagga pāliya, dīgha nikāya, mahā parinibbāna sūtraya yanādiyen kiyǣveyi.
budunvahansēgē dēśanā vanhidī ætæm karuṇu anuva deviyan bohō miṭa manuṣayayangē jīvita kerehi asīmita balayak dakvana vaga nirmāṇaya veyi. minis lōkayē rajavarungē dharmiṣṭa, adharmiṣṭa kam anuva lovaṭa yahapata/ ayahapat sidu karalīmaṭada ovun vaga balāganī. aṁguttara nikāyē catukka nipātayen ē bava heḷikarannē mesēya.
mahaṇeni yam kaḷaka rajavaru dhārmika vetda, ekala rajayehi niyukta yōda dhārmika vet pe. samavu vātaya hamat, ekala deviyō pæhædet. deviyan pæhæduna kaḷa varṣāva manākoṭa vasit ekala śaṣya manāva væḍet elavælan̆dīmen manuṣyayō varṇavatva, balavatva nirōgīva jīvatveti.
ætæm avasthāvaladī devivaru devlova siṭa minis lōkayaṭa pæmiṇeti. sutravala dækvena paridi ovun misin lovaṭa ennē budun vahansēgen dharma dēśanā asā dæna gænīmaṭat, un vahansēgē śrāvakayan samaga sākacchā pævætvīmaṭatya. aṁguttara nikāyehi tika nipātayaṭa anuva esē pæmiṇena devivaru tama niyama rūpayen poḷavē siṭa gata nohækkēya. siyum ātma mavā gænīmak mehidī sidu kerē.
māra divya putrayā budun vahansēṭat unvahansēgē śrāvaka pirisaṭat erehiva kaṭayutu kaḷa ayeki. buddhatvaya læbīmaṭa pera pavā siduhat samayē siṭa mohugen karadara æti viya.
deviyangē tatu, divya sampattiya kerehi tatu “vimāna vatthu” prakaraṇayen” dækveyi.
deviyangē pradhāniyā lesa sælakennē sakra deviyanya. sakdev budun vahansē samaga itā kuḷu pagava siṭi ayeki. asurayangē pradhāniyeku vū rōvana asurayā sakrayā samaga nitara yuddha karana vagak, namut dedenā mitrayak lesa hæsirena vagat saṁyukta nikāyen dækveyi.
vatman samājayē deviyan gæna suviśēṣa piḷigænīmak ætiva kaṭayutu karana aya bohō veti. deviyangē sit satuṭu kirīmen ovunṭa dānamāna puda satkāra kirīmen tamanṭa avaśya dē karavā gænīmaṭa hæki bava ovun tuḷa viśvāsayak pavatī. tavat suḷu pirisak sitannē deviyan kiyā pirisak nosiṭina vaga hā eya hudu mana(kalpita viśvāsayak bavatya. ehet bududahamaṭa anuva kalin sadahan kaḷa keṭi toraturuvalin deviyan kiyā pirisak siṭina vaga nam pæhædiliya budun davasa bhāratīya samājayen buhuman læbū brahma hā indra yana dennāṭa budun vahansēda ihaḷa tænak dunha. vēdayē garu bahumāna læbū indra budun vahansēgē śrāvakayaku viya. anāgata buddha śāsanaya pavatina śrī laṁkāva ræka gænīmē vagakīmada indra labā siṭī. śrī viṣṇu yanuvenda indra han̆dunvanu æta.
kan̆dakumaru (kataragama deviyan) minis lova ipida daham pot pat āśrayēdī śrī viṣṇu nīla kasinaya bhāvanā vaḍana yativarayeku lesa siṭiyēya. kan̆da kumaruda viṣṇugen bhāvanā igana gat bava kiyǣvē. apē sædæhævat bohōmayak upulvan mahā viṣṇu kan̆da kumaru vænnavungē saraṇa patati. jyedatiṣayaṭa anuva kuja (an̆gaharugē) apalayaṭa kataragama deviyangē pihiṭa pætīma karanu labayi. gurugē rāhugē apalayaṭa da śiva kataragama devi pihiṭa patannēya. kētugē, śanigē, budhagē apala valaṭa viṣṇu deviyangē pihiṭa pætīma sidu kerē.
buddha dēśanāvanṭa anuva deviyan kerehi viśvāsaya pavatvā gænīmat deviyanṭa piṁ dīmat nisā esē karannāṭa yahapatakma sælasē.
This is a Google word to word translation of a article publised on Divaina on 2012/04/27.