සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ජ්යෙතිෂයෙන් කියවෙන බුදු දහමේ හරය
Co-operation is one of the most important aspects of a person’s life. It should be remembered that by doing so, one can get an accurate picture of the life of many people through the right astrologer. Frequent predictions can be predicted by a predominant center of a very large volume. When someone is born out of the earth, looking at the horizons of the sky in the sky, you can record a good misstatement from the planets. The life of a person from birth to death will be provided by the constellations and placed planets in the horoscope. Further, the contribution of the constituents of the constituent zodiac can be traced back to the friendly peers of the right attitude towards their position. Therefore, good planetary changes made by the planets will also be analyzed by an astronomer.
In most cases, the sun becomes the dominant place, concluding that the results of the moon change to the moon and its moons. Mars, Jupiter, Saturn, Venus, Mercury will be responsible for the upheaval and collapse of life. In addition, it is important to understand the importance of secular life and Saturn.
It is the only planet that can reach planet Jupiter from Venus. Often the nature of Venus is similar to that of beautifully prepared idols. Venus, craving, the birth of the whole animal, the love and the love, the love, also adds to the human life. Venerable Venus is all-fashioned life. If all these secured satellites are hostile, they will add to life the worst kind of tragedy.
Saturn is also the source of the saddening power, as well as the reaping of all the frustrations of Saturn. It should be borne in mind that the worst and the worst the best. Saturn has a lot to do with the plight of a person’s poverty. It should be remembered that even the old dignitaries of Saturn have their own good fortune. Satisfied is one of the best things that can be done to him from a person who is grieving and unlucky in his life. This planet is optimistic for the path to Nirvana, the supreme place of the universe, the end of the wrath. The human body and the body has a continuous connection between Saturn, Thejeo, Voy and Fatwi, amongst the quintessential skulls of Saturn. There is an unusual connection, although both human beings and Saturn planets each have the same body parts 4. It is obvious that this relationship is confirmed between the bad fruit of the universe.
If there is a dynasty, if Ravi Shani Yogaya, Chandra – Shani, Buddha – Shani, Guru – Shani and Yogi are mentioned in a native language, they will be very well analyzed. With patience, the systematic development and development of Ravi – the early life of the mind is in trouble, but then he lunches a lunar person to the most straightforward, legalistic principles of law. The direct aim of the people is to be patient, wise, classical, in the form of Buddha-Zenith. Meanwhile, Guru Sangha is the happiest. This ritual is good for gaining wealth from secular and physical development. This development will affect the development of business. But if these pairs have become competitive in a plentiful field, there will be some barriers. In these cases, our experience shows that they can be excluded.
But the position of these people will be considered to be the earliest knowledge of the world, whose Revelation – Budd – Guru – Venus – Chandra – Shani – these allegory objects that have influenced human minds. The pathway for the transfusion of the worldly supply of neurotransmitter pathways leads to the removal of Venus from the planet. With the abandonment of the scissors, the emergence of noble people with good intelligence is a very precious position. The aforementioned yoga has a Venetian glamor, praising and exalting one’s self-confidence and joy in public life. But although it is a secular nature, it is prominent that Saturn is among the stars above the stars in order to understand the nature of this universe. Buddha and Saturn make friends with Venus also the most important event in the world.
Thus, problems arise on the world side of one’s life, resulting in extreme cravings and the emergence of barriers. In a KAASUOLOTE yoga, Venus and KUJA will have a unique service. However, when the supply of the cattle is reduced to supply, there will be repentance. It’s pain. On that occasion, most people find an explanation of the obstacles encountered by their vicissitudes.
jyetiṣayen kiyavena budu dahamē haraya
kenakugē jīvitayē itāma vædagat aṁgayak vana han̆dahana jyedtiṣayē itā vaṭinā tænak himikara ganī. emagin bohō denakugē jīvitaya piḷiban̆da niværædi vigrahayak ē magin labāgata hæki vanuyē niværædi daivagnavarayaku lavā æsura labāgena bava sihi tabāgata yutuya. itā viśāla parimāvaka kēndrayak himi jyedtiṣya vidyāva magin bohō anāvæki idiripat kaḷa hækiya. keneku melova bihivana viṭa ākāśayē pætira pavatinnā vū graha cārayan anuva balā ema grahayan visin ætikarana hon̆da naraka vigrahayak upan velāvaṭa saṭahan kara gata hækiya. upatē siṭa maraṇaya dakvā kenakugē jīvaya han̆dahanē pavatina rāśīn hā sthānagata grahayan visin labā denu æta. tavada pavatina rāśi valin grahayan haṭa æti dāyakatvaya piḷiban̆davada niværædi ākalpayak ovun pihiṭīma anuva nīca ucca sama mitra saturu ākārayen data hækiya. ē anuva grahayan visin ætikarana hon̆da naraka viparyāsayanda niværædi daivagnayaku visin vigraha kara denu æta.
jyedtiṣayēadī sūryāṭa himi vanuyē pradhāna sthānayak vana atara san̆duṭada ohugē pura pakṣa hā ava pakṣaya anuva phalāphala venas vana bavada nigamanaya vē. an̆gaharu, brahaspati, senasuru, sikuru, budha yana graha vastūnda kenekugē jīvitayē pibidīma hā bin̆da væṭīma piḷiban̆dava vagakīm daranu æta. mē atara pramukhatvaya gannā laukikatvayaṭa uradena sikuru grahayāda lōkōttara mārgayaṭa yomu karana senasuru grahayāda gæna taramaka avabōdhayak labāgata yutuya.
graha lova suba phala udākarana grahayan atara sikuru grahayā devæni vannē brahaspatiṭa pamaṇi. bohō viṭa sikurugē svabhāvaya sandarśanīya lesa sudānam surūpiniyanṭa samāna vē. dækīmaṭa sit upadana, sæpasē vesena, sakalavidha satvayangē upata, dena ādaraya prēmayaṭada sikuru minis jīvitayaṭa kāvadinu labayi. itāmat keḷilol vū sikuru siyalu vilāsitāvangē jīvayayi. mema siyalu laukika sæpa labādena sikuru saturu vū hot itāma daruṇuma e€davācakayak da jīvayaṭa ekkaranu æta.
tavada senasurugē svabhāvaya anuva dukaṭa adhipati vannā sēma siyalu aśūbha phala nelā dennēda ohumaya. śani narakama vuvat yahapat phala udākarana bavada sihitabā gata yutuya. kenakugē diḷin̆dukamaṭa leḍa dukaṭa senasuru sthānagata rāśiya anuva siduvē. kenakugē mahalu vayasa senasurāṭa himi bava prakāśa kaḷat pera karana lada pin pav kusal akusal mata siyalu phala venas vana bavada sihitabā gata yutuya. senasuru kenakugē jīvitayē duka upadavana saha pasutævillaṭa lakkarana jīviyā vuvat ohugen siduvana yahapatma kāryaya piḷiban̆dava bohō denek avabōdha kara nomæta. viśvayē uttarītara sthānaya vana duk keḷavara vana nirvāṇayaṭa da man̆ga heḷi kirīma san̆dahā mema grahayāgen subavādī meheyak iṭu vē. apō, tējō, vāyō, paṭhavi yana satara maha bhūtayan visin sækasuna minis śarīrayan ema bhūta koṭas hatarinma sædī pavatina ramanīya graha tārakāvak vana senasurut atara minis sita hā kaya akhaṇḍa sambandhayak pavatī. manuṣyā satvayaku vuvat senasuru grahayaku vuvat dedenāṭama ekama bhūta koṭas 4 satuvīma nisā yam asāmānya sambandhayak pavatī. ema nisā viśvayē aśubha phala udāvīmat atara mema sambandhatāvaya tahavuru vana bava pæhædiliya.
jyedtiṣya anuva balana kala ravi- śani yōgayada candra – śani, buda – śani, guru – śani yana yōga kārakayan yam janma patrayaka san̆dahan vuvahot ema avasthā itā siyumva vigraha kara bælīmēdī bohō viṭa siduvanuyē yahapat phala vipākayanya. ivasīmen kramānukūlava væḍa kara diyuṇu vana ravi – śanit jīvitayē mulbhāgaya karadara valaṭa mædi vuvat pasuva itāma kārya bahula nītigaruka sṛju pratipatti valaṭa candra – śani kenekva yomukarayi. guṇāgaruka sṛju aramuṇa ivasīma nuvaṇa ādiyen śāstrīya iṁjinēru śilpa pudgalayan buda – śanigen bihi vē. mē atara itā vāsanāvantama yōgaya vannēda guru śaniya. laukika hā bhautika diyuṇuvaṭa uradena dhanaya læbīmaṭa mema yōgaya yahapatya. vyāpāra diyuṇuvaṭada mema kāraka śaktiya balapānu æta. ehet mema yugalayan yam aśubha rāśiyaka taragata vī ætnam yam bādhaka læbenu æta. mevan avasthāvaladī apa lada atdækīm valin pæhædili vanuyē ema avasthā kriyāven bæhæra kaḷa hæki bavayi.
namut ravi – buda – guru – sikuru – candra – śani yana mema aectanika vastūn nisā minis sitaṭa balapævæt vana lōkayē agrama dænuma labāgænīmaṭa mema ayagē pihiṭīma salakā balanu æta. laukika sæpa athærena lōkōttara sæpayaṭa pādaka vana nirvāṇa mārgayaṭa man̆ga heḷikarana sambhava labādenuyē ihata graha yōgayen sikuru ivatvīmeni. kuja ivatvīmen śīlayen guṇayen buddhiyen hebi utum minisun bihivīma itāma anarghatama pihiṭīmaki. ihata yōgayaṭa sikuru laukika graha kārakāva ek vīmen kenakugē jīvitayē mahā ātma viśvāsayak hā prītiyen rājya tānāntara daramin kīrtiya praśaṁsāva labayi. namut eya laukika svabhāvaya sārthaka vuvat mē mahā viśvayē svabhāvaya tērum gænīma san̆dahā pragna balaya væḍivīma ihata graha taru atara senasuruṭa pramukhatvayak himiva æta. buda saha senasuru kāraka grahayan sikuruṭa mitravīmat lōkōttara vaśayen vædagatma avasthāva vanu æta.
mē anuva kenakugē jīvitayē laukika pætta sambandhava gæṭalu pæna naginu labannē antayaṭama sæpa lol vī eyaṭa bādhaka pænanægīmeni. kāmasukhallikānu yōgayaka dī sikurugē saha kujagē advitīya meheyak iṭuvenu æta. enamut sæpayaṭa lol vū satvayāṭa sæpaya aḍuvana viṭa siduvanuyē pasutævillaki. duka vēdanāvaki. ema avasthāvēdī bohō aya yanuyē tama daivagnayā hamuvī æti vī æti bādhaka gæna vigrahayak labā gænīmaya.
ehet senasuru kenakugē jīvitayē ema siyaluma bādhā venas māvatakaṭa yomukarayi. samahara viṭa eya antayaṭa śarīrayaṭa duk dīmeni. eviṭa apa haṭa matak vanuyē attakilamatānu yōgayayi. eya itā asīruma tattvayak vuvat prāṇaya niruddha nokara mema gamana yæmaṭa taram śani utsuka vanu æta. mema avasthāvēdī apa haṭa sihiyaṭa gænīmaṭa siduvanuyē lōkōttara dharmayayi. ehidī budaṭa suviśēṣī avasthāvak læbenu æta. buda grahayā stivili kāṇḍavalaṭa yōgyatamayā vana nisā śani – buda ekvīma ihata anta dekaṭama noyā pragnaven gata sita bælīmaṭa upakāra vana bævini. budhagē saumya sitivili nisāma mæda māvatakaṭa jīvitaya hæḍagænvīmaṭa upakāra vē. eya madhyama pratipadāva vanu æti bava kāhaṭat avabōdha vē.
mesē mema grahayangē vigrahaya desa bælīmen siduvanuyē jīvitayaṭa yahapatak bavat ayahapatak novana bavat sihitabā gata yutuya. apa visin bohō velāvan hidī upades denu labannē mema senasurugē grahacāraya labā gevena vakavānuva tuḷa āmisa pratipatti pūjāvan mulkaragena lōkōttara mārgayaṭa avatīrṇaya vīmaṭa utsuka vana lesaya. enamut eya, upades labā dena bōdhi pūjāvakaṭa dānayakaṭa sīmāvīma laukika sæpa labāgænīma piṇisa keṭima mārgaya bava bohō denā sitana bava apa lada atdækīmen saṭahan kara tabannaṭa sidu vē.
namut eya īṭat vaḍā venas svarūpayak gannā ādhyātmika svarūpayak gannā lesa lovturu budurajāṇan vahansē visin lōka sattvayāṭa mahā karuṇāven dēśanā kaḷa vadāḷa bava sihiyaṭa ganu labannē nam eya mahā satuṭaki.
mē mahā sakvalaṭa agra vū pinvat rājōttamayāṇan vahansē eya mesē vadāḷaha.
ēkāyanō ayaṁ bhikkhavē maggō
sattānaṁ visuddhiyā sōka pariddavānaṁ
samatikkhamāya dukkhadoamanassānaṁ atthagamya
Æyassa adhigamāya nibbānassa sacci kiriyāya
yadīdaṁ cattārō satipaṭṭhānāti.
sivpiḷisim̆biyā arhatvayaṭa pæmiṇi ārya saṁgha ratnaya udesā dēśanā kaḷa satipaṭṭhāna sūtrayē aniśaṁsa pāṭhayen pæhædili vannē ihata svabhāvayayi. antayaṭa duk dīmat antayaṭa sæpadīmat hæra venat man̆gak ætnam ē mē magayi. ē ārya aṣṭhāṁgika mārgayayi. anavarāgra saṁsārayē siṭa itāma apirisiduva pævata ena satva santānaya pirisidu magaṭa gænīmaṭa æti ēkāyana mārgaya bavaya. ananta sasarē apa visin duk vū vāra anantayi. ema nisā ema yōgaya pasubǣmaṭa æti niværædi mārgaya bavat, budungē nirmala dēśanāvē san̆dahan paridi hæn̆ḍū kan̆duḷu sapta mahā sāgara ikmavana taram bavat eyin midīmaṭa æti ēkāyana mārgaya bavat satara apāya minis lova prēta yakṣa bhava yana apāyanhi vin̆dina duḥkha doamanasnayanṭa eya sansin̆duvannaṭa æti maga bavat san̆dahan kaḷa hækiya.
gnaṇa vyavasana, rōga, mānasika vyavasana, sīlayen pirihīma ādiyen saṁsin̆dīmaṭa æti maga nisāt ēkaḷos mahā gini nivā mahā nirvāṇayaṭa pæmiṇīmaṭa tibena māvata bavatya. jāti jarā maraṇa sōka paridēva dukkha doamanassa upāyaya ādīngen midīmaṭa upakāra vana hā eyinma midīmaṭa æti ekama maga mē sakaḷavidha dukkhayan gen toravīma saṁkhyāvak vaśayen gatkaḷa asaṁe€yaH pradhāna sæpata ē mahā nirvāṇaya bavayi.
ē mahā nirvāṇayaṭa pæmiṇīmaṭa tīraṇaya kirīma upakārī vana yātrāva vannē satara satipaṭṭhānaya yannen ihatin san̆dahan vē. ebævin ē utum vū lōkōttara sambhava læbīmaṭa upakāra vana buda saha senasurugē svabhāvaya apa kisiviṭakat agaya kara nomæta.
sabbē sattā ummattakā yana mæyen laukika aramuṇa karā divena satvayāṭa yam sē taramaka sænasīmak ḷan̆gā kara gænīmaṭa avaśya nam yāyutu mārga vannē mædum piḷivetaya. jyedtiṣyayēdī vigraha karana graha tārakā vangē vividha balapǣma hon̆din sparśa kaḷahot hon̆da daivagnayakuṭa mē magin ati viśāla meheyak iṭu kaḷa hækiyi. apa veta ena siyaluma aya veta ovungē jīvita vigrahaya labādena atara ihata mārgaya ossē ovun dinum kaṇuva veta ḷan̆gā kara tæbīma māgē viśvāsayayi. senasurugē kālaya labana viṭa bohō aya bayavannē ema aya lōkaya atahærīma san̆dahā supurudu dhārmika piḷivetakaṭa nopæmiṇīmayi. ema nisā saturu kāraṇāva laukikatvayaṭa itā tadin ælum karana bava pæhædili vē. eya tṛṣṇāva bava sanātha vanu æta. namut apalayen midīmaṭa bōdhi pūjāvak karanavā hærennaṭa ema ayava pratipatti pūjāvanṭa (dāna, śīla, bhāvanā – sīla, samādhi, pragna ādī guṇayan praguṇa kirīma saha sita eka aramuṇakaṭa gena ē anuva kriyā kirīmaṭa) lakkara saubhāgyaya upakāraya labā dīma sabba dānaṁ dhamma dānaṁ jināti yana budu tepalū arthaya labādīmayi. mema graha vigrahayēdī apa visin labādīmaṭa utsuka vū satya vaṭahāgena jīvitayaṭa =bhaya novī senasuruṭa sikuruṭa muhuṇadī jīvitaya jaya ganna ādhyātmika tṛptiya læbaganna pāramitā purana lesa san̆dahan kara tabami.
This is a Google word to word translation of a article publised on Divaina on 2012/01/20.