සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ග්රහ අපල දුරුවන්න මේවාත් කර බලන්න
From the beginnings of the human community, the need for livelihoods was created. When it comes to failing in various ways, the ancient people used to use their glorious principles as their own. A group of verbal words used for this purpose were used to succeed power failures, which were later referred to as “ghosts”. These were used by the bhikkhus or the elite elite in the hope of doing good to themselves and others. Even those with low principles and the women’s party did not snob this magnificent gardens and knew that it was not fruitless. The reasons for this were the defending of the virtuous who started this, the blessings of them and the decline of the fruit of the good spelling. Misrepresenting the opinions of the magicians by distorting the meaning of the magic tales and shifting meaning does not mean the expected results. This truth is timeless.
Some who do not understand this situation have been commercialized in the doctrine of theology and theology, but many have therefore increasingly turned to unity and to various languages. In the meantime, disastrous conditions have arisen due to misleading patrons outside the responsibilities and duties. According to the views of those who were affected by such situations, we were able to do everything according to the timing of the operation. “For one and a half months, we read the difficulty of the sacred word, offering sacrifices to the daughters of the nuns, when Saraswathi was worshiped, blessed, meted out. No, nothing was expected, nothing. ” They are motivated to do such things because they do not appreciate the principles of self-respect. According to the experience they have encountered with such a large number of people, they have come to the conclusion that most of them are looking after the interests of the class.
There is no fruit in repentance. Protect the word first. Avoid Mistakes Properly Control Your Mind Second, understand that there is a planetary separation for you as well as for the world’s people. Imagine that some facts are true from this article and some facts are false. Think about the following: Whatever activity we do, it is a gift to the universe. This is the legacy of the crux speed we receive. Therefore, understand that what we inherit in the universe must be our own reward. This is a common condition for the Gods who ask for help. The gods of Noor are far away from the end of the Dhamma discourse. Because it is a weak power, it’s a consequence. When they met anyone who had been a wealthy man in the past, they were given merits, but not inquired about the righteous. In this way, the weakness that he has given to the universe has earned him great reverence in the doom of the Lord Buddha. Indika God is a poor person who has cut down the wood in the previous generation. In the past, he was blessed with the power of dignity from the immediate vicinity of the Buddha’s Buddha, by sacrificing his food to the Buddha for the Buddha when he came to his place.
Being able to live unlimitedly, the opportunity to engage in the heroic activities of Daruna can be enjoyed even more. The resources are full of resources. It was because of Karuna Maithree. Because such a person is nonsmoked, interest grows. The ability to achieve all the work will result in an appropriate skill. Sil is the power of the hand. We worship and worship God as a blessing and fortune. To win fortune, it is worthwhile to qualify. So, is it not obvious that the test to be passed? Here, 7, 14, 21, 108, or 1080, you can enjoy excellent qualifications to fail in the competitive exams if you sing hundreds of them. Why? The sorcerers, magicians, instructors, instructors, and the sorceresses of the paramedics, are being choked out by the dignitaries because of the disqualification of their speeches. It is a weakening sil force. Accordingly, sorcery casting is to fail in exam failures, cause the foundation to fail, and cause all work failures. To work, there must be “Zkok” quality. He also has to adapt the environment to fit the merit of ability. You must get rid of it easily. You should distance yourself from the evil friendship. It is only possible for those who do not follow the advice of those who do not have the right advice. Only for the saints. The universe joins the fragrance of the virtues of the virtuous over all other fragrances. It is the consequence of Sil’s power that the blessing of many is to give favor to many, to receive the blessings of God for all the work he has done. It is also the power that will enable the wisdom to steal even with the help of the Sitharan and Rajarata Maha Mothers, despite being able to behave Bhavadhe Bhagawathe Bhikkhu Theravada Bhavana. He must understand this truth in his own experience.
It is confirmed that those who acknowledge what is to be ruled out by virtue of Dharma and Ordinary Tradition as wisdom. Accordingly, it is clear that they should not be tempted to read the allegations on the advice of some, as it is a mistake. The economic, social and political status of such individuals is weakening, as does moderate thinking. The disruption of the children’s education and the ongoing activities will delay. It will have to cope with irreversible diseases and suffer for the rest of their lives. Unexpected surgery too. Not only that, they are also subject to sherbation. As we know, this will lead to a decline in the level of Dhamma Discipline and Decline.
The world is shining only until the vast majority exist. When the decline in Drama is deteriorating, the world becomes worse. Follow-up procedures and non-practice guidelines are also a source of shame. The unnecessary misunderstandings are confusing, and it is a misusing of the fruit that does not belong to them. The jealousy will cause hatred. There will be disputes. Your posts will be lost. The allegations are pecuniary. The depression and forgetfulness of the good things will also deprive God of protection. As we have heard Buddhists, as in the time of King Horam, there were five branches. It was like the shade of many of the people, and the nuts were delicious. For the families of the honey, the flesh of the flesh, for the second, for the second batch, for the third batch, the villagers, for the Brahmins of the fourth, for the fifth batch, for the birds and for the birds and for the birds. Because these strands were not abducted, there was an area where God was enjoying co-existence. The visitor who was unaware of this information and the taste of the visitor was devastated and demolished was overthrown by the supermandane deity. The wish of the goddess was not fruitless with fruit. King Rumah was informed that the tree was not fruitful. The Sak-god planted the tree in a rainy wind. When the God of the Qur’an reported to the Qur’an that the extinct goddess was lost, The Tree of Faith is tolerant and tolerant. If you understand it, you will get back home. Because of this, the Lord Buddha acted to restore this tree, Pushpa Tiththitha. The story of this story clearly shows the unhealthy situation of the non-compliance with what is not in the law and the respect of the case.
graha apala duruvanna mēvāt kara balanna
minis prajāva ārambha vū avadhiyē siṭa jīvanōpāya mārgavala avaśyatāvaya æti viya. ē san̆dahā anugamanaya kaḷa vividha krama asārthaka vana avasthāvala svakīya satyagaruka pratipatti vala mahimaya satyakriyāvak lesa bhāvita karannaṭa pærænnō puruduva siṭa æta. ē san̆dahā bhāvita kaḷa satya vacana samūhayak balaya asārthaka vū væḍa kaṭayutu sārthaka karagænīma san̆dahā yodāgat atara ēvā pasukālīnava mantra stōtra vaśayen hæn̆dinvūha. brahmacārī utumanlā hō silvat prabhū janayā visin mēvā bhāvita kaḷē tamanṭat anunṭat yahapata sæḷasīmē apēkṣāveni. hīna pratipatti æti aya menma kāntā pakṣayē aya mē aganā mantra stōtra gāyanā nokaḷa atara eya phala rahita kriyāvak bavada dæna siṭiyēya. īṭa hētu vūyē meya ārambha kaḷa silvat utumanlāgē guṇaya ārakṣā kirīmen āśirvāda labāgænīma saha væradi ucchāraṇayen læbena phala hīnavīma yana tattvayanya. mantra stōtra væradi lesa kiyavīmen pūrvācārīngē matayaṭa nigaru kirīmenda arthaya venas vīmenda apēkṣita phala nolæbenu æta. mē satyatāvaya akālika vannēya.
mē tattvaya avabōdha kara nogannā ætæmhu varmānayē śāstrayat, dharmayat vāṇijakaraṇaya koṭa æti namudu bohō denā ē hētuvenma dharmaśravaṇayaṭa menma vividha śāstrayan kerehida væḍi vaśayen næm̆buru vī æta. mē atara vagakīm saha yutukam yana deaṁśayenma bæhærava anugrāhaka bhavatun muḷākirīmē yedī siṭina aya nisā mahat vyasanakārī tattvayanda udāvī æta. evæni tattvayan nisā pīḍāvaṭa pat vū ayagē adahas anuva apaṭa asannaṭa læbuṇē “vēlāpatkaḍaya balalā kiyapu hæmadēma kaḷā. amāruven vuṇat liyala dīpu solōke māsa ekahamārakma kiyevvā. dēva mǣṇivarunṭa pūjāval tibbā. gaṇadevi, sarasvatī væn̆dalā nuvana, vāsanāva illā hiṭiyā. yantara bændevvā. ekakin vat væḍak vuṇē næhæ. balāporottu vuṇa kisi deyak hari giyē næhæ,” yana prakāśayanya. meban̆du prakāśayan karannaṭa peḷam̆bī ættē pratipatti garuka vīmē agaya ovunṭa avabōdha nokirīma nisāya. eban̆du aya bohō denek hamuvīmen lada atdækīm anuva nigamanaya kaḷahæki vūyē atæmun rækavaraṇayat, rækiyāvat apēkṣāven śāstrīya karuṇu valaṭa muvā vī kaṭayutu karana bavayi.
evæni avasthāvanhidī pasutævīmen phalayak næta. paḷamuva vacanaya ārakṣā karaganna. manasa niværadiva meheyavanna, kayin kerena væradi valin vaḷakinna. devanuva obaṭa menma lōka vāsī siyaḷu denāṭa upan vēlāvaṭa anuva venvana graha cārayak æti bava avabōdha karaganna. mēnayin ætæm karuṇu satya vana bavat ætæm karuṇu asatya vana bavat sitanna. ē san̆dahā hētu vana matu san̆dahan karuṇu gæna sitanna. apa nirata vana kavara hō kāryayak vēda eya apa viśvayaṭa dena dāyādayaki. apaṭa himivana karma vēgaya (vipākaya) vannē mē dāyādayayi. ē anuva viśvayaṭa apa dāyāda kaḷa deyama karma vipākayak lesa apaṭa vin̆dinnaṭa siduvana bava avabōdha karaganna. apa pihiṭa illā siṭina dēva samūhayāṭada mē tattvaya podu vannēya. aṁkūra saha indaka deviyan dharma śravaṇaya karannaṭa sūdānam vī tænpat vuvada dharma dēśaṇaya avasan vana viṭa aṁkūra deviyan innē bohō durini. eyaṭa hētuva pin bala durvala vū karma vipākayaki. pera bhavayaka dhana kuvērayekva siṭiyadī kavrun hō hamuvū viṭa dan pirinæmuvā misa silvatun gæna soyā bæluvē næta. ē ākārayaṭa ohu viśvayaṭa dāyāda kaḷa durvala kama karma vipākayak vaśayen aṁkūra dēva tattvayēdī himiva æta. indaka deviyan pera bhavayē dara kapā jīvat vū diḷin̆du ayeki. taman asaḷaṭa væḍama kaḷa pasē budu hāmuduruvanṭa tama āhāra vēla pūjā kirīmen viśvayaṭa dāyada kaḷa bala mahimaya budurajāṇan vahansēgē samīpayē siṭa dharmaśravaṇaya kirīmē vāsanā guṇaya lesa himiva æta.
nirbādhakava jīvatviya hæki vannēt dānādī kusalakriyā vanhi niratavīmaṭa avasthāva læbennēt bhavabōga sampat tibuṇu taramaṭaya. sampat noaḍuva himivannē silvatunṭaya. ē karuṇā maitrī guṇaya nisāya. eban̆du tænættā apramādī vana nisā unanduva vardhanaya veyi. siyaḷu kaṭayutu sārthaka kara gænīmē stānōcita hækiyāva ætiveyi. sil balaya diva osuvak vannē ē anuvaya. apa bauddhayan vaśayen namaskāra pāṭhayen vandanā kara adhiṣṭhāna karagannē vāsanāva himi karagannā bavayi. vāsanāva himikara ganna nam ē san̆dahā sudusukam læbiya yutuya. esēnam samat viya yutu vibhāgaya meyama bava pæhædili novannēda? metænadī 7, 14, 21, 108 hō 1080, lakṣa vāra mantra stōtra gāyanā kaḷahot taraga vibhāgaya asamat vīma san̆dahā ati viśiṣṭa sudusukam labāgata hæki vannēya. manda yat? mantrācārya tumanlā guru upadēśa sahitava piḷivet garukava sthāna anuva ucchāraṇaya karana mantra ślōka alpaśræta jyedtiṣagnayangē bahaṭa muḷā vī ucchāraṇaya kirīmē nusudusukama nisāya. eya sil bala durvala karana akusalayaki. ē anuva mantra stōtra gāyanaya yanu vibhāga asamat vīmaṭa, attivārama asārthaka vīmaṭa, siyaḷu kaṭayutu asārthaka vīmaṭa hētuvana bava avabōdha karagata yutuya. kaṭayutu sārthaka venna nam “sakkō” guṇaya hevat dakṣatāvaya tibiya yutuya. dakṣatāvayē sudusukama labāgannaṭa ucita parisarayada tamā visinma sakas karagata yutuya. ē san̆dahā alasakamin midiya yutuya. pāpa mitra sēvanayen ǣtviya yutuya. esē kaḷahæki vannē mōḍakamin torava væradi adahas æti ayagē upades valin bæhæra vana ayaṭa pamaṇi. silvatunṭa pamaṇi. silvat ayagē sil suvan̆da sesu siyaḷu suvan̆da varga abhibavā vihidemin viśvayaṭa ekveyi. bohō denāgē prasādaya labannaṭa, siyaḷu kaṭayutu sārthaka vannaṭa deviyangē āśirvādaya labannaṭa apalayen tora saphala diviyak uruma vannaṭa sil balaya diva osuvak vannē ē anuvaya. silvatun hamuvē saha rājarāja mahāmātyādīn hamuvē vuvada manāsē saṁvarava nirbhayava hæsirennaṭa kisivaku hamuvē nomuḷāva kaṭayutu kirīmē viśārada hækiyāva labannaṭa ivahal vana diva osuva vannēda śīla balayayi. tamāgē atdækīmenma mē satyatāvaya avabōdha karagata yutuya.
dharmāṇukūlava menma sāmānya vyavahāraya anuvada nokaḷa yutu dē bæhæra karana kaḷayutu dē piḷigannā aya pragnavantayan lesa upadina bava sanātha veyi. ē anuva ætæmungē agnaṇa upades paridi siyaḷu denāma mantra kiyavīmaṭa peḷam̆bīma nokaḷayutu dē piḷigænīmak sēma akusalayak vana bavada pæhædili veyi. eban̆du ayagē ārthika, sāmājika tattvaya pirihī yanavā sēma sihi kalpanāvada durvala veyi. dū daruvangē igenīma kaḍākappal vīma, nirata vana kaṭayutu pramādaya siduvanu æta. suvakaḷa nohæki rōga valaṭa goduru vī muḷu jīvita kālayama duk vin̆dinnaṭa siduvanu æta. anapēkṣita śalyakarma valaṭa pavā muhuṇa dennaṭa siduveyi. epamaṇak nova siyaḷu denāgē śarbāvaṭada lakvannēya. apa dannā paridi nam mē tattvaya udāvīmaṭa dharma vinaya pirihīmak silguṇa pirihīmat hētu vannēya.
lōkaya babalannē dharmavinaya pavatina tek pamaṇi. dharma vinaya pirihena viṭa lōkayada pirihī apala væḍiveyi. guru upadēśa rahitava saha nogælapena piḷivet krama anugamanayada apala væḍivīmaṭa hētuvaki. anavaśya lesa væradi gāyanā krama ucchāraṇaya kirīma næti avul paṭalavā gænīmak vanavā sēma tamanṭa ayat novana phala balen pariharaṇaya kirīmakda vannēya. emagin īrṣyākārayan vairakkārayan æti veyi. āravul ætiveyi. himi tanaturu ahimi veyi. cōdanā apavāda valaṭa lakveyi. in ætivana mānasika pīḍanayat guṇa daham amataka vīmat nisā deviyangē rækavaraṇayada ahimi veyi. bauddhayan vana apa asā æti paridi hōramya rajatumāgē samayē viśāla nugagasak atu pahakin yukta viya. eya bohō denāgē suva sevaṇak vūvā sēma geḍi rasavat viya. mī pæṇi hā samāna rasæti attē geḍi raja pavulvala ayaṭada devæni attē geḍi bala sēnāvanṭa da tunvæni attē geḍi gamvæsiyanṭada hataravæni attē geḍi śramaṇa brāhmaṇādīnṭada pasvæni attē geḍi vana sivupāvun hā kurullanṭada venva tibuṇi. mē keḍi ekinekā pæhæra nogat nisā sahajīvanaya ræn̆duṇu deviyangē rækavaraṇaya læbena pradēśayak viya. mē toraturu nodannā āgantukayek geḍiyak rasavin̆da attakda kaḍādamā piṭava yæma nisā vṛkṣayaṭa adhigṛhita dēvatāvā kōpayaṭa patviya. zgasē geḍi nohædēvāZ yi ē dēvatāvā kaḷa prārthanaya nisā phala rahita viya. koravā rajatumā gasē geḍi nohædena bava danvā siṭiyā. sak deviyan væsi sahita suḷan̆gak mavā gasa bima dæmmā. adhigṛhita dēvatāvā vāsaya ahimi vū bava ē deviyan visin sak deviyanṭa danvā siṭi avasthāvē sak deviyan prakāśa kaḷē ē ēka koṭas kæmættō ē ē koṭas rægena yati. ē gæna kōpa novī ivasā siṭīma vṛkṣa dharmaya veyi. eya avabōdha karagannē nam nævata vāsa bhavanaya himiveyi. meya piḷigat nisā “puṣpa tiṭṭhita” nam vū mema gasa pratiṣṭhāpanaya kirīmaṭa sak deviyan kaṭayutu kaḷaha. mē kathā pravṛttiyen pæhædili vannē tamanṭa ayat novana dē balen pariharaṇaya kirīmat piḷivet garuka novīmat nisā muhuṇa dun ahitakara tattvayayi.
This is a Google word to word translation of a article publised on Divaina on 2012/05/18.