Buddhist security machinery It should not be for wholesale trade

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සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් බෞද්ධ ආරක්‌ෂක යන්ත්‍ර තොග වෙළෙඳාම සඳහා නොවිය යුතුය

A small monk and some white men had to stand before us at home. Although it was a monk who looked like a monk, he can not be called as Buddhist but because he did not have such a place in a surrounding area. At this time, we were also in the company of some friends, since we were preparing to prepare a house. It was also mentioned that the machine was a sewing machine and that a pirith ceremony would be started at a temple near it. The two-sized machine was two thousand five hundred rupees. His goal was to get an advance payment for the machines. I immediately rejected it.

It was apparent to the audience that they were denied a house in a decorated house. My friends asked the idea about this and briefly explained it.

Thereafter, hundreds of sewing machines were used in the respective temple and sold in the surrounding villages. I discovered that a group of people from outside came from living and selling machines. Distribution of such machines is often seen on large banner ads and vehicles that are often advertised by vehicles. In some homes, such machines were purchased.

What is a machine? Where is it to be produced? What are the benefits? The purpose of this article is to discuss briefly the following points.

Machines and sorcery are made to fulfill any need of man. These are called eight items and are called “ashkarma”. They are,

Expertise – Mastery is the ability to dissuade two people to unite.

Attitudes – machismo with methods of expelling demons or individuals from different places.

Marana – The machines that make the life choices

Attraction – there are scrolls maneuvers other than yourself

Bypass – stop the growth of a living or inanimate object.

Fool – to agree to his saying.

Sphincter-making the disease a defective peace.

Entrainment and enticing them.

The above eight numbers are good and the other four are negligible. However, it is said that the agnostics, the researchers of the elite, have not only been designed to destroy others, but that they have to be protected from the wicked. The ancient people used machines to save the disease and to make farming a success.

These ancient machines have been mentioned in ancient books under the protection of Buddhism. The “New Machine” was widely used to relieve the children’s astronomical disturbances. He has used the ratchet for the deviid bugs and there are a lot of machines like Wifeyrax, Wijayarajah, Saws machine and Paticca Samuppapara. The watering machine is a very powerful machine that draws all the darts.

Today’s most popular selling of the “Seevali Machine” is considered to be suitable for wealth, and Seevali Piriti is alive.

Buddhist machines or whatever else, it should be prepared according to the basic principles. Accordingly, the machine must have length of the machine, number of threads, number of threads, writing time, method of living, and according to the sacrifices.

A copper plate is suitable for writing a machine. But in the case of necessity, it can be made of gold or silver, and it is used in the form of geometric sheets, robes, walls of houses, tombstones, baskets, skins, etc. It should also be used for the writing of the machine as mentioned above. For this, saffron, sandalwood, garnish, cane, duck, blood, graphite, ghee and harvests are used.

The ether for lilies, crystals for gold, silver and silver for protection, feathers for the perch, and the chestnuts of the stinging stones.

Also, face-to-face machines should face each direction. The width of the plate should be taken in a good way. Accordingly, the machine’s plate length is පළ the width of the spine is equal to the good, the width is twice its death, the three times good, and the four times the quality.

When the machine is finished, it should be three days old to put the breeze, nuga, ashtu, bristle and diamonds, and then must be alive. Knowing only the ritual or the mantras is not enough. It needs to be strengthened by the wick from the five walnuts, the baptism, the burning, the pouring, and the pouring.

To give a machine a good fit, it must be fitted to match the birth of the wearer. It is also essential that the color and threads of the threads used for the machine are relevant.

All that has been done is the black cord and that the red thread is needed for the suppression of enemy hazards and that the others are good for the poor. And four books for the unclean (evil) deeds, seven good threads for the enemies, and a good name for another.

Most importantly, the letters and lines of the machine are not to be blown and unwrapped. If you write in one line or other letter or collide, you need to drop it.

It is in the right kind, in the machine which is suitable for the person who is living, the person who lives and the wearer, and it only frustrates. The fibers around the machine should be wrapped around the machine and lifted. Can I do so hundreds of?

Different machines have been designated for astronomy. This is the Ravi Dam, the Sun, Moon Lunar or Rathana machine, Kanda Princess, Buddha Vishnu Council, Teacher Convocation, Venerable Faith Council, Shani Maniya Mangya, Rahut Nagarjuṇa, Ketamata Boards Shield etc. Home security devices are separate.

Accordingly, putting on a machine for another planetary planet is in vain.

In the light of the above, is not it not to be that one should be made to fit a machine perfectly? Life will be fruitless when two machines touch one another. How to set hundreds of machines together or chime together?

Bulk scanners can not be typed. It is made by printing a stock of copper plates with a printer. They said that when they live, they should be humble, that they should not use meat and meat, nor should they eat at night.

Machinery is a great way to cope with many human needs. But only if they follow the rules.

bauddha ārakṣaka yantra
toga veḷen̆dāma san̆dahā noviya yutuya

kuḍā himinamak saha sudu hæn̆dagat kihipadenaku vareka apa nivasa idiriyē penī siṭiyēya. penumin himinamak lesa peṇunada ē himi bauddha dæyi hariyaṭa kiva nohækkē apa avaṭa pansalaka evæni kenaku nosiṭi bævini. mē avasthāvē apa nivasēda piṁkamak kirīmaṭa sūdānam keremin tibū bævin hitavatun kihipa denakuda siṭiyēya. pæmiṇi pirisa rāmu karana lada yantrayak penvā eya sīvalī yantrayak bavat, evæni yantra pirit kirīmē piṁkamak ḷan̆gadīma asala vihārasthānayaka ārambha karana bavat kiyavuṇi. pramāṇa dekakin yut yantraya rupiyal dedahas pansiyayak hā dāhak viya. ohugē aramuṇa vūyē yantra labādīma san̆dahā attikāram mudalak labā gænīmayi. mama ekvarama eya pratikṣēpa kaḷemi.

piṁkamak san̆dahā sarasamin pævæti nivasakin meya pratikṣēpa vīma piḷiban̆dava vimatiyak pæmiṇi pirisaṭa ætivū bava penuṇi. magē hitavatunda mē piḷiban̆dava adahasa vimasū atara keṭiyen eya pæhædili kaḷemi.

inpasuva adāḷa pansalē sīvalī yantra siya gaṇanak sādā avaṭa gamvala alevi karana ladī. mē san̆dahā piṭa paḷātakin pæmiṇi pirisak yantra jīvan kirīma saha aleviya kaḷa bava dænagatimi. mevæni yantra bedāhærīma piḷiban̆dava viśāla bænarÊpradarśanaya karamin vāhana magin pracāraya karamin sidu karana vyāpāra nitara daknaṭa læbē. samahara nivesvalada milaṭa gat evæni yantra savikara tibenu penē.

yantrayak yanu kumakda? eya nipadavannē kohida? læbena guṇa monavāda? yana karuṇu keṭiyen sākacchā kirīma mema lipiyē aramuṇayi.

yantra hā mantra nipadavā ættē manuṣyayāgē kisiyam avaśyatāvak iṭukara gænīmaṭaya. mēvā aṁga aṭak lesa han̆dunvādī æti atara “aṣṭa karma” yana namin hæn̆dinvē. ēvā nam,

vidvēṣaṇa – ven kirīmaṭa pudgalayan dedenaku gē samagiya næti kirīmaṭa samat yantra mantra vē.

uccāṭaṇa – yakṣa bhutayan hō pudgalayan siṭina tænvalin pannā dæmīmē krama sahita yantra mantra vē.

māraṇa – divi tora kirīma san̆dahā karana yantra mantra vē

ākarṣaṇa – anun tamā veta æda gænīmaṭa samat yantra mantra vē

sthambhana – jīva hō ajīva vastuvaka vardhanaya natara kirīmayi.

mōhaṇaya – tamangē kiyamanaṭa ekan̆ga karavā gænīmayi.

pēṣaṇaya – rōga nætikara śāntiya salasvā dīmayi.

vaśīkaraṇaya – tamanṭa ælmak æti kara vaśīkara tabā gænīmayi.

ihata aṁka aṭen hatarak suba kaṭayutu lesat itiri hatara aśubha hevat abhavya kriyā vaśayenut san̆dahan vannēya. kesē namut uccāṭaṇa, vidvēṣaṇa ādī karma sṛṣivaru visin nipadavā ættē hudu īrṣyāven hā vairayen anungē diyuṇuva næti kirīmaṭa novana bavat, duṣṭa minisungen ārakṣā vīmaṭa bavat san̆dahan vē. pærænnō rōgavalin bērīmaṭat, govitæn sārthaka kara gænīmaṭat yantra yodā gatha.

bauddha ārakṣaka vidhi yaṭatē mevæni yantra rāśiyak pæræṇi potvala san̆dahan kara æta. kuḍā daruvangē graha apala samanaya kirīma san̆dahā “navaguṇa yantraya” bahulava yodā gænuṇi. amanuṣya dōṣa san̆dahā ratana yantraya pæḷan̆di atara sabba pāpassa yantraya, vijayarāja yantraya tisaraṇa yantraya, paṭicca samuppāda yantraya ādī yantra rāśiyak tibē. jalanandana yantraya siyalu aṇavina koḍivina kæpena itā balavat yantrayaki.

ada bohō janapriyava alevi kerena “sīvalī yantraya” dhanaya læbīma san̆dahā sudusu yǣyi sælakena atara sīvalī piriten jīvaṁ karanu læbē.

bauddha yantra hō venat kumana yantrayak vuvada eya sakas kaḷa yuttē mūlika niyamayanṭa anukūlavaya. mē anuva yantrayaka diga paḷala, bhāvitā karana nūlē pāṭa, ehi poṭaval gaṇana, livīmaṭa sudusu vēlāva, jīvaṁ kaḷa yutu kramaya, tæbiya yutu puda pūjā ādiyaṭa anukūlava eya kaḷa yutuya.

yantrayak livīma san̆dahā tam̆ba tahaḍuva sudusu vē. ehet avaśyatāva anuva eya ratraṁ hō ridī viya hæki atara bhuja patra, sivuru redi, gevalvala bitti, sohonē damana lada vastra, koṭaḷu sam, his kæbali ādiyada yodāganu læbē. tavada yantra livīma san̆dahā yodāgata yuttēda ihata san̆dahan kaḷa adāḷa karmayaṭa ayat yuṣaya. mē san̆dahā kuṁkuma, san̆dun, gōrōcana, viyan dum̆buḷu, rudhiraya, miniran, gitel, varā kiri ādiya yodanu læbē.

vaśī san̆dahā ītaṇada, ākarśanayaṭa moṇarapiḷada, ārakṣā san̆dahā ran ridī ādī lōhada, sthambhanayaṭa kāka pihāṭuda, śānti karmayaṭa karal sæbō daṇḍada yantra livīmaṭa gata yutuyi.

emenma ē ē karmayaṭa adāḷa diśāvaṭa muhuṇalā yantra liviya yutuya. tahaḍuvē diga paḷala gata yuttēda suba vana ayurini. mē anuva yantra tahaḍuva diga Ü paḷala sama hevat samacaturasrākāra vūyē śubha bavada, paḷala men deguṇayak maraṇaya gena dena bavada, tun guṇaya śubha bavada, hatara guṇaya rōga kerena bavada ādī vaśayen kiyā tibē.

yantrayak æn̆da avasāna vū viṭa bō, nuga, æsatu, puḷila, dim̆bul yana pas vargayen sādāgat kaṣāyaka gilvā dina tunak tæbiya yutu bavat, inpasuva jīvaṁ kaḷa yutu bavat kiyā tibē. jīvaṁ kaḷa yutu pirita hō mantraya pamaṇak dæna gænīma pramāṇavat novē. diṣṭi kirīma, prāṇa kirīma, japa kirīma, palippu dæmīma hā pūṭa kirīma yana aṁga pahaṭa ayat mantra magin eya śaktimat viya yutu vē.

yantrayak guṇa labādīmaṭa nam eya paḷan̆davana ayagē janma nækataṭa gælapena nækatakinma pæḷan̆davīma avyaya. emenma yantra san̆dahā gannā nūlē pāṭa hā poṭaval gaṇana adāḷa karmayaṭa gælapīma atyavaśya vē.

abhavya hevat siyalu aśubha kriyāvanṭa gata yuttē kaḷu nūla bavat, saturu upadrava mardanaya san̆dahā ratu nūl avaśya bavat, anekut ēvāṭa sudu nūl śubha bavat kiyā tibē. emenma abhavya (naraka) kriyā san̆dahā poṭaval hatarakda, saturanṭa poṭaval hatakda an dēval san̆dahā namayakda śubhaya.

itā vædagat vannē yantrayē akuru hā iri ekineka nokæpena hā nogǣvena sē livīmaya. esē liyana viṭa eka irak hō venat akuraka hō iraka gæṭuṇot eya ivata dæmiya yutu vannēya.

adaḷa karmayaṭa, jīvaṁ karana pudgalayāṭa hā paḷan̆davana pudgalayāṭa gælapena śubha nækatakinma yantra karanaya tuḷa yutu atara emagin pamaṇak śubhaphala læbē. yantraya vaṭā niyamita yam poṭaval gaṇanak otā ehi aga allāgena yantraya jīvaṁ kaḷa yutu vannēya. esē siya gaṇanak kaḷa hækida?

graha apala san̆dahā vividha yantra śāstrayē niyama kara tibē. enam ravi apalayaṭa sūrya maṇḍalaya, san̆duṭa candra maṇḍalaya hō ratana yantraya kujaṭa kanda kumāra yantraya, budhaṭa viṣṇu maṇḍalaya, guruṭa abhisambhidānaya, sikuruṭa īśvara maṇḍalaya, śaniṭa śani mṛtyaqṁjaya, rāhuṭa nāgārjunaya, kētuṭa maṇḍala śilambaraya ādī vaśayeni. nivāsa ārakṣā yantra venama tibē.

mē anuva ena grahayakugē apalayaṭa venat graha apalayakaṭa niyamita yantrayak pæḷan̆dīma niṣpala vannēya.

ihata san̆dahan karuṇu salakā balana viṭa penī yannē yantrayak itā sudusu gælapena ayurin sǣdiya yuttē ek ayekuṭa bava novēda? yantra dekak ekineka sparśa vana viṭa jīvaṁ kirīma niṣpala vanu æta. yantra siya gaṇanak ekaṭa tabā jīvaṁ karannē hō pirit karannē kesēda?

toga gaṇan yantra liviya nohækiya. eya karanu labannē tam̆ba tahaḍu togaya mudraṇa yantrayakin mudraṇaya kirīmeni. yantra jīvaṁ karana viṭa silvat viya yutu bavat, mas māṁśa bhāvitaya hā strī sēvanaya nokaḷa yutu bavat, rātri āhāra nogata yutu bavat kiyā tibē.

yantra vū kalī bohō manuṣya avaśyatā pirimasā gata hæki viśiṣṭa kramavēdayaki. ehet esē vannē niyamita piḷivet anugamanaya kaḷot pamaṇi.

This is a Google word to word translation of a article publised on Divaina on 2011/10/07.