සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් වර්තමාන තුන්බියට රතන සූත්රය වැළඳගමු
Everybody knows that the Lord Buddha preached the Ratna-suttaa to extinguish the thunder that was at the time of the Greater Kandy. Also, the rational formula found in the three formula is based on three main diseases, illnesses, and helplessness. The Supreme Buddha’s power combined this formula.
Be wise. The Ratana Sutra contains exit. Gnana is the law. What is it? Rhinoplasty – the presence of rational formulas in the reproduction of the dermatological roots. It seems that when the big tree was in Kandy, the ’tissa’ is still in the society today.
Diseases have spread in a wide variety of ways today. From childhood to old age, there were no more sicknesses today. There is also an underdeveloped health service, but it is also a super-health service today. But every day, various types of illnesses develop.
There are more innocence today than any other day. The invisible and the unseeming grieves are as invisible. They work to do whatever their cruel and desperate pursuit of their desires and desires. They are also the killinger for wealth. They kill their wives or rape their daughter. How much the scummy things are written in this country, whether they are written or not.
In the hearts of the helpless are the craving cravings. How much have been received. When he examined the birth chart of one person, he appeared to have suffered from a small period of time. You have suffered immense losses many years ago. I asked you whether you were distressed at home, even in the others. Yes, gents, of course. He answered.
Now I asked you whether you are improving now some five years ago. Oh, he did not make any progress, he answered. Why did you feel that Rahu was without any help at a very low level of development? Now, teacher has got a great demise and it is nearly eight years. I asked you whether you really did make progress.
But then I have a small shop. There’s also a three-wheeler. Is that so great? He said. But he realized that he was in the same position as the teacher of a great teacher, but he did not realize that he was in the craving for it. That’s one of the famine s.
Some people are overwhelmed with the disease and some of them reduce their pain. In the meanwhile, when the hair comes in, it uses painkillers. Pruning does not stop, and the face is seized and tamed. However, the drug is not used to eliminate the disease. But it costs thousands of dollars to shape the image. It’s one famine.
There is no occurrence. They are losing one and claiming to take their own. It’s one famine. You can imagine how many famines there are in this country. There is no such thing as Yakkha – Bhutatha – poetry. Also, there are some of the worst problems in a place where they do not exist. Therefore, Rathana Sutta should embrace the Rathana Sutta rather than sprinkling water-spray sand etc. in time. Let’s try Ratana Sutta content.
Let’s look at the stanza of the young people and tell them the stanza. There are all these things in this world or the other world, the most noble thing being the Supreme Buddha. Money, vehicles, gold, pearls, landscapes, etc., which are considered the absolute property – the ordinary ordinary man does not understand that fact. The Supreme Buddha taught all desires and did not give in anything. Therefore, he was fortunate enough to receive all receipts. It was such a great blessing that he received most respectful food, lunch and hymen in his morning breakfast. You can understand yourself how fortunate it is when it comes to wisdom. Although 2557 years have passed since he was climbed, today people are still offering him no-holds-priced foods. They offer His name whatever they use. Because the Holy Spirit expelled all the appalling defilements, these receipts were lasting. If it is possible to control the immense desire of man and, if wisely we ask, the nature of the good will be grateful to man.
And that idea was re-assured by the sixth generation Himself. That is, “Yours is a Purgala Acts Sathapsathe …”. It must be taken forever. “” There is a genuine Hindu warmong and one hundred and eight disciples of the Gautama Buddha Sasana (Upasaka Upasika). They are all worthy of all good things. That’s good for you, through the influence of the truth. ”
Wisely these people should be consulted. Poya was not told about the devotees of the temple. Realistically understand the meaning of the Buddha’s words and diminish the degree of passion, and make concurrent doctrines as much as possible of what is received, and attempt to observe the objective aims of the intruders. The word of God is that they are worthy of being an orphan. It is the ultimate wish of the truth that it is the truth.
The Buddha rendered the Buddha’s past, the future, the present and the present. This was the true deed of the Buddha. Today he has proved in practice practically even today that the redistributor will receive all his luxuries. In every stanza in the same rational formula, He preaches the provision of suppression of desires. Also, I will direct your mind to the thirteenth generation.
Warao is the real name of Waroo. The meaning of this is seen when wisely asked: The disease is sad. The way the loss is lost is health. Therefore, healing becomes a healing process. But temporary. Until a relapse occurs. Therefore, it is temporary. Greed is also sad. There is a plain “receipt”. But that is also temporary. Either one is impermanent (commonly). Either ends up ending. So it takes despair.
The never-ending, never-ending, true, non-dislocated Buddha exemplifies. He blessed this situation with a truthfulness that he was greeted with the truth of the truth.
Today this is the case. For the sake of seeing, listening, touching and manipulating the hearts of the hearts of the heart, the Ratana Sutta can not be relieved from purified water or sandy spirits, written on copper, and hanging on. It should be done in a practical way by combining the 15th stanzas between the seven stanzas of the Buddha in the Sutra Rathana Sutta, which the Buddha illustrated as a world.
vartamāna tunbiyaṭa ratana sūtraya væḷan̆dagamu
budurajāṇan vahansē viśālā mahanuvara evakaṭa ætivū tunbiya durukirīmaṭa ratana sūtraya dēśanā kaḷa bava sǣma kenekma dannā vū karuṇaki. esēma tun sūtrayaṭa ayat kara æti ratana sūtraya tuḷin edā rōga, amanuṣya, durbhīkṣa yana pradhāna kāraṇā tunakaṭa pādaka kara tibē. budurajāṇan vahansēgē mahā citta balaya mema sūtrayaṭa musu kaḷa sēka.
nuvaṇin vimasā balanna. ratana sūtrayē antargatava ættē nivanaya. nivana yanu nivīmaya. kumak nivīmada? lōbha – dvēṣa, mōha yana akusala mūlayangē nivīma tuḷa ratana sūtra antargataya pævatīmaya. edā viśālā mahanuvara pævæti tunbiya ada samasta samājaya purāma pavatina andama nuvaṇin vimasana kala penē.
rōga venat kisikalaka novuṇa paridden ada vividha andamaṭa vyāpatava tibē. kuḍā daruvāgē paṭan vayōvṛddhayā dakvā ada taram rōgābādha tibū kalak tavat næta. esēma edā taram nodiyuṇu saukhya sēvāvak nova supiri saukhya sēvāvakda ada pavatī. ehet davasin davasa vividha mādiliyē rōgābādha bahulava vardhanaya veyi.
edāṭa vaḍā ada amanuṣyayō siṭiti. nopenena amanuṣyayō menma penena amanuṣyayōda apramāṇaya. tamangē āśāvan menma tṛṣṇāvan saphala kara gannaṭa ōnǣma mlēccha kriyāvak vuvada kirīmaṭa ovun peḷæm̆bē. vastu sampat udesā minī marannōda veti. kāmayen andhava siya birin̆da marā dæmīmaṭa hō jātaka diyaṇiya dūṣaṇaya kirīmaṭa hō peḷæm̆beti. kopamaṇa nam amanuṣya kriyā mē raṭa tuḷa tibēdæyi potak vuvada liviya hæki taramaṭa viśālaya.
durbhīkṣa vanāhī sit tuḷa kækǣrena tṛṣṇāvanya. kopamaṇa læbuṇat madiya. ek pudgalayakugē janma patrayak piriksā bælū kala ohu kuḍā avadhiyē paṭan dukvin̆da tibū bava penuṇi. oba mīṭa vasara gaṇanāvakaṭa uḍadī apramāṇa dukvin̆da tibenavā. gedara dorin pavā oba ǣtvī anungē tænvala duk vindādæyi mama æsuvemi. ov mahattayō sattakinma. kiyā ohu uttara dunnēya.
dæn oba mīṭa vasara pahakaṭa pamaṇa ihata kālayaka siṭa diyuṇu tattvayaka siṭinavā nēdæyi mama peraḷā æsuvemi. apoyi ehemakaṭa diyuṇuvak nam nǣyi ohu uttara dunnēya. æyi oba mīṭa issara itāma nodiyuṇu tattvayaka kisima havharaṇak nætiva rāhu maha daśāvē dukvinda bava piḷigattā. dæn guru maha daśāva labalā varṣa aṭakaṭa āsanna venavā. obaṭa ættaṭama diyuṇuvak nædda kiyā mama vimasuvemi.
hæbæyi itiṁ maṭa poḍi kaḍayak nam tiyenavā. trīvīl ekakut tiyenavā. ēka itiṁ ē taram diyuṇuvak da? ohu kiyā siṭiyēya. kisivak nætiva siṭi ohuṭa guru maha daśāva tuḷa eban̆du tattvayak læbuvat eya ohuṭa novæṭahennē īṭa ehā giya tṛṣṇāvan tuḷa ohu siṭina nisā bava mama pasak kaḷemi. ē ek durbhikṣayakis.
sem rōgayen pīḍita vemin ē ē velāvaṭa kumak hō kara vēdanāva aḍu karamin samahara aya siṭiti. sema nisā hisa kækkuma pæmiṇi viṭa vēdanā nāśaka pāvicci karayi. kivisum nokaḍā yanaviṭa muhuṇaṭa humālaya allā tāvakālika piḷiyam karayi. ēt ema rōga tattvaya durukara gannaṭa digaṭa auṣadha bhāvita nokarayi. namut rūpaya hæḍavæḍa kara gannaṭa dahas gaṇan væya karayi. ē ek durbhikṣayaki.
kotek dē læbuvat ætivīmak næta. tavakenakuṭa næti koṭa tamanṭa ayitikara gannaṭama sitati patati. ē ek durbhikṣayaki. mē ādī vaśayen raṭa tuḷa kopamaṇa durbhikṣa tibēdæyi obaṭama sitāgata hæka. esēma yakṣa – bhūta – prēta- ādī doaṣa da nætuvāma novē. esēma ema doaṣa næti tænaka ema dōṣa æti kara vaḷaihagannā kaṭṭaḍiyō da siṭiti. esē heyin ratana sūtraya pirit kaḷa vatura – væli ādiya isīmaṭa vaḍā ratana sūtraya væḷan̆da gænīma kālīnava sidu viya yuttaki. ē kesēda yat ratana sūtra antargatayaṭa pisvisa dakinnaṭa utsāha karamu.
“yaṁkisṁci vittaṁ idhavā huranvā”…. yana gāthāva vimasā balamu. ehi ættē mē lova hō venat lovaka hō vaṭināma sampat yǣyi ē ē dēval pavatī da ē siyallaṭa vaḍā utumma vastuva budujāṇan vahansē pamaṇi yannaya. mila mudal yāna vāhana, ranridī, mutu mæṇik, iḍakaḍam ādiya parama vastuva lesa salakana – patana pṛthagjana minisāṭa ē karuṇa gæna avabōdha vannē næta. budurajāṇan vahansē siyalu āśāvan prahīna kaḷa sēka, kisima deyaka æluṇēa næta. ē nisā unvahansēṭa siyalu læbīm pratyakṣa vaśayen læbīmē bhāgyaya udā viya. eya keban̆du bhāgyayak vīda yat unvahansēgē udē āhāraya, divā āhāraya, gilanpasa ādī siyallak adat ati gauravanīya lesa unvahansēṭa læbē. eya gæna nuvaṇin vimasana kala ketaram bhāgyayak dæyi obaṭama vaṭahāgata hæka. unvahansē pirinivanpā vasara 2557 k gata vī ætat ada tavamat minissu unvahansēṭa pranīta āhāra pāna in̆dul nokara piḷiganvati. aṭapirikara pamaṇak nova minisun pariharaṇaya karana sǣma deyakma unvahansēgē nāmayaṭa pudati. unvahansē siyalu tṛṣṇādhi klēṣayan duru kaḷa heyin ekī læbīm sadātanika viya. manuṣyayā satu apramāṇa tṛṣṇāva pālanaya kaḷa hæki nam, lada deyin satuṭu viya hæki nam svabhāva dharmaya minisāṭa kṛtagna vana bava ratana sūtrayē ē gāthāva nuvaṇin vimasana viṭa mænavin penē.
esēma ē adahasa unvahansēma hayavæni gāthāven nævata pratyakṣa kaḷa sēka. enam “yē puggalā aṭṭha satampasatthā…” yana gāthāvayi. ehi tēruma kalpanāvaṭa gatayutuya.” “mē gautama buddha śāsanayaṭa aṣṭhārya pudgala saṁgha ratnayakda ekasiya aṭak vū śrāvaka śrāvikāvō da (upāsaka upāsikā) siṭiti. ovuhu yahapat vū siyaluma læbīm læbīmaṭa ekama sudussō veti. ē satyayē ānubhāvayen num̆balāṭa setak vēvā” yanuveni.
nuvaṇin ema pudgalayan vimasiya yutaya. pōyadāṭa pansalaṭa pirena upāsaka upāsikāvan gæna esē kīvā novē. sæbǣ lesa buddha vacanaya avabōdha koṭa tṛṣṇāva sælakiya hæki maṭṭamaṭa hīna kara, lada deyin satuṭuva hæki taram sammuti dharmayan, vinivida paramārtha dharmayan dakinnaṭa utsāha karana upāsaka upāsikāvan gænaya. ovun dakṣiṇāva nohot læbīmaṭa sudussō vena bava buddha vacanaya veyi. ē satyayakma bava avasan prārthanāven hevat satya kriyāven penvā dun sēka.
atīta, anāgata, vartamāna yana kālatraya manā lesa penena budun vahansē ratana sūtra dēśanāven viśālā mahanuvara tunbiya duru kaḷē ē satya kriyāvak vaśayeni. adhika vū tāṣṇādī klēṣayangen midennāṭa siyalu dakṣiṇa hevat læbīm læbena bava unvahansē adaṭat prāyōgikava oppu kara tibē. ekī ratana sūtrayē sǣma gāthāvakinma unvahansē dēśanā karannē tṛṣṇādī keles mæḍagænīmen atvana sæpaya gænaya. esēma ehi daha tunvæni gāthāvaṭa obē manasa yomu karami.
varō varañeÆa varadoa varāharō yana gāthāvayi. ehi arthaya buddhimatva vimasana viṭa mesē peneyi. rōgaya dukaki. ē duka næti karana maga suvayayi. esē nisā rōgayaṭa nivana suvaya veyi. namut tāvakālikaya. nævata rōgayak haṭagannā turuya. ē nisā ē nivanada tāvakālika vē. tṛṣṇāvada dukaki. ehi nivana “læbīmaya”. namut ē læbīmada tāvakālikaya. ekkō ē læbīm anitya vē (ēkākārī vē). ekkō væya vī avasan vē. ē nisā tṛṣṇāva namæti duka haṭa ganī.
kisidā væya vī avasan novana kisiviṭa ēkākārī novana nitya vū satya vū nivana budun vahansē penvā vadāḷa nivanayi. ē satyayē ānubhāvayen num̆balāṭa set vēvā yanuven ekī tattvaya satyayak kriyāvak koṭa āśirvāda kaḷa sēka.
ada vartamānayē mē tunbiyama pavatī. viśēṣayen dækīma harahāt æsīma harahāt, sparśaya harahāt, manasikāra harahāt minis hadavat tuḷa ævilena tṛṣṇā ginidæl nivīmaṭa nam ratana sūtraya pirit kaḷa vatura hō væli isiSmen vat tam̆ba koḷayaka liyā pirit kara ellīmenvat sahanaya læbiya nohæka. kaḷa yuttē lōkayak lesa buddha upamāvaṭa lakvū tama tamangē sit ratana sūtrayē gāthā daha hata tuḷa prāyōgika lesa saṁkalanaya kara gænīmeni.
This is a Google word to word translation of a article publised on Divaina on 2013/03/01.