සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ප්රේත ලෝකයට පාර කපා ගැනීම
The only creatures in the universe created by man and animals are man made entirely by celibates. This is because humanity is a world of oppression and is a brutal animal populations, since they are part of the natural basin. Those who have not understood “sadness”, who did not understand sorrows, people in human world, and those who have suffered in the terrible districts of the land, receive brutal souls.
The brute world is at different levels. Those who have become human beings also have a lot of brutality. But because of the human being, they fall to the human race. True, wild animals are different. Elephants – Deer, Gonon a – Rabbits, Bald Cats – Reptiles – Rats – Cockroaches – Worms – Ants, are so diverse. That is according to the nature of sinful sins.
The world is different. They are not as fully-minded as they were above. Semi atomic creatures. Therefore, their bodies can not be touched or touched, or we can not hear. We only propose totally atomic animals and objects. Sometimes their own unique stench can sense the nose. Sometimes a digital camera can get caught. There is no sign that they can recognize. That is, they are part of living beings. Some of them are powerful. Some are very weak.
The sound waves that produce witty waves can only create a relationship with a vertex. This is because the theory involves the integration of a wave with another wave. Those who become saints receive their own unique image according to their preoccupied chaotic character before they become members. That is, the mind is similar to those of the heart, malice, malnourishment. The world is stick to the cravings. This includes more responsibility. Houses-Objects-The desire or desire for material resources. The desire, courage, and enthusiasm to increase wealth. They see the eyes of them and run from the nose – the body – to be satisfied with the mind – the maniacs – the pride of the ghouls is notoriously unpleasant.
Hate is angry – hatred and envy. Sometimes some people say: “Come and get us so that we can not get anywhere with this life. So, we do not have time to give gifts. We do not have time to devote the doctrines to aging. These words are indirectly belonged to hate.
Ignorance belongs to both of these. That is foolishness. At this point, idleness has been defined as due to the fact that it was not really understood. It needs inspiration. When the Dhamma is understood, there is Nirma. It is also correct to say that this is a myth. Life in this world must be served before it reaches it.
Any tree planted, it will bear its fruit and produce it. If the seed is weak, it will be empty, without any foliage. Therefore, the seeds of this world of life will be the fruit of the next of kin by adobe-ado. That is, In the world, malice’s hatred of the ignorant without addiction is addictive to the next. That’s why they are born in the world.
Offering – Silk should be a regular habit. Otherwise, hour’s hour-day by day-keep on mind-action grows and the saddle, the next leaf, grows up in action and in the Word. Therefore, slaving for worldly desires will weaken it. Some say, “I did not sin, I did not write, so I do not fear.” Those words are inconsistent with the words “yobhobh – hamsheh – mohot.” They do not realize that most of the thoughts and words from the action, from the wrinkle from where they woke from sleeping, back to sleep, are born. In the next source, as a weak person, then, it is very possible that he will receive the world’s genetic makeup.
The world of the world is nothing where the desires are not fulfilled. When it comes to wanting or not, when it does not come out, it comes down to grief and pain. It can be practically experienced within the human body. There the eye will see what brings the suffering and suffering. That’s what happens. The tongue also receives the dead urine – Semsotu. Their smell is food.
It is only the smokescreen that causes excessive moisture in the eyes of the deceased animal to shed their blood. It is because they are polymers. Only the skinny or crayfish or dead skin is a seminal atom.
Most people have a variety of views on the silvers. They are more and more dependent on the nature of cysts, such as cystic fibrosis, hypnosis, and hypnosis. Some of them are of some quantum quality in the CEB. But there is no realization of the “grief”. Sins are also in the Word – action – in the Word. The silence of Sil has been for a long time, but if there was a single silent break or silence on the silent days, These people also have a high quality of the worlds of the world. They are part of the “Parachute Live” section.
They can acquire these by their relatives when they offer their generous offerings. Those who have been moderately embraced by doctrines and practices have long been able to capture the gifts that the relatives can enjoy after the tribulation suffered in the world of the world. Those who lived in a hate-moon die much more than merits, and die in the world of thousands of years in the world. There must be a long period of suffering that will last a long time.
prēta lōkayaṭa pāra kapā gænīma
manuṣyayā saha tirisan satun pūrṇa paramāṇuka śakti magin nirmāṇaya vū viśvayē ekama satva varga dekaya. meyin manuṣya bhāvaya kāma sugati lōkaya vana atara tirisan satun kāma agati lōkaya bævin ovun ayat vannē nisraya bhūmiyēma koṭasak lesini. “duka” yanna tērum nogena, duka avabōdha nokaḷa devi, minis yana lōkavala ayada, bihisuṇu nisraya bhūmivala dukvin̆da pava aḍu karagat aya tirisan ātma bhava labati.
tirisan lōkayē aya vividha maṭṭamvala siṭiti. minis bhavaya læbū aya tuḷa da viśāla vaśayen tirisan gati pihiṭi ættēda siṭiti. namut minis bhavaya nisā ovun manuṣya gaṇayaṭama væṭē. sæbǣma tirisan sattvayan vividhaya. ali ætun – muvan, gōnuna – hāvun, balu baḷal kaṭusu – uraga – mīyan – kærapottan – paṇuvan – kūm̆bīn ādī vaśayen kiyā nima kaḷa nohæki taramaṭa vividhaya. esē vannē karagat pavvala svabhāvaya anuvaya.
prēta lōkaya mīṭa vaḍā venas ya. ovun ihata kī aya men pūrṇa paramāṇuka novē. ardha paramāṇuka sattvayanya. ē nisā ovungē śarīra dækīmaṭa hō sparśa kirīmaṭa hō, han̆ḍa æsīmaṭa hō apaṭa nupuluvana. apaṭa gōcara vannē pūrṇa paramāṇuka sattvayan hā vastūn pamaṇi. ætæm viṭa ovunṭa āvēṇika vū durgandhaya minis nāsayaṭa dænennaṭa piḷivana. ætæm viṭeka ḍijiṭal kæmarāvakaṭa hasu viya hæka. ē hæra ovun han̆dunāgata hæki saṁgnavak næta. ē nisā taraṁga hevat kiraṇa śaktivalaṭa samāna jīvīn koṭasaki. ovun atara samaharun balavat śakti veti. samaharak itāma dubalayō veti.
mantra śāstravēdī ætivana śabda taraṁga tuḷin pamaṇak prētayan hā yam sambandhatāvak æti kaḷa hækiya. esē vannē taraṁgayak tavat taraṁgayak samaga sambandha vīmē nyāya anuvaya. prētayan bavaṭa patvana aya ovunṭa āvēṇika vū rūpakāya labannē ovun prēta bavaṭa patvannaṭa pera sitē pævatuṇa caitasika svabhāvaya anuvaya. enam sita tuḷa pævæti lōbha, dvēṣa, mōha yana tattvayanṭa samānavaya. lōka yanu āśāvanṭa ælī siṭīmaya. dīmaṭa akæmætikamada meyaṭa ayat vē. gēdora- iḍakaḍam- vastu sampat kerehi pavatnā adhika kæmætta hevat āśāvaya. vastu sampat væḍi kara gænīmaṭa æti āśāva, dhairyaya, unanduvaya. ēvā dakimin æsin kanisn nāsayen diven – śarīrayen – manasin tṛptimat vīmaṭa – mānnaya – uḍan̆gu bava yana keḷesun vardhanaya kirīmaṭa æti kæmætta lōbha nam veyi.
dvēṣa yanu tarahava – vairaya- īrṣyāva væni mānasika saṁkīrṇatāvaṭa kiyana namya. ætæm viṭa samahara aya mesē kiyayi. “dandenna itiṁ apaṭa læbenna epāyǣ….. mē jīvita saṭanat ekka koheda itin dānayak dennavat velāvak nǣnē… pin dahamvala yedenna vayasaṭa yanna epāyǣ.. mevæni vadanda vakrava ayiti vannēda dvēṣayaṭaya.
mōhaya yanu ihata kī kāraṇā dekaṭama ayiti vannaki. enam mōḍakama yannaya. metændī mōḍakama yanuven artha ganvā ættē satya satyākārayen nodækīma nisāya. eyaṭa dahamē avabōdhaya avaśyaya. daham avabōdhaya hisvana viṭa etæna pirennē mōhayayi. meyaṭa mithyā dṛṣṭhiya yǣyi pævasīmada niværædiya. melova jīvitayaṭa taman kæmæti dē læbīmaṭa pera bhavayē dandī tibiya yutuya.
yam bījayak siṭevvot gasakda phalayak da labannēya. ema bījaya durvala nam gasakut novī phalayakut novī hisva yannēya. ē nisā mē lova jīvitaya namæti bījaya alōbha – adoaṣa- amōha vīmen īḷan̆ga bhavaya phala darannēya. enam sæpa labannēya. melovadī lōbhaya dvēṣaya, mōhaya tērum nogena eyaṭama æbbæhi vīmen īḷan̆ga bhavayaṭa duka uruma vannēya. bohō koṭa prēta lōkavala upadinnē eheyini.
dandīma – sil rækīma nirantara puruddak viya yutuya. esē novīma nisā pæyen pæya – davasin davasa – digaṭama sita – kriyāva hā vacanaya tuḷin akusal hevat īḷan̆ga bhavaya dukaṭa patvena bīja væḍennēya. esē heyin laukika āśāvanṭa vahal vī dandīma, sil rækīma aḍapaṇa karaganī. ætæm aya “mama nam pav kaḷē nǣ. piṁ kaḷet nǣ, ē nisā bayak nǣ” kiyayi. ema vadan hasuvannēda lōbha – dvēṣa – mōha yana tunaṭaya. ninden pibiduṇa tæna siṭa nævata nindaṭa yana tæna dakvā kālaya tuḷa kriyāven kesē vetat situvili hā vacanavalin væḍi hariyak akusal ipadena bava ovunṭa notēreyi. ē nisā durvala ayek lesa īḷan̆ga bhavaya tuḷa prēta lōka utpatti læbīmaṭa behevinma iḍakaḍa læbē.
prēta lōkaya yanu āśāvan kisivak iṣṭa novana tænaki. āśāva hevat tamāgē kæmætta iṣṭa novana tæna tamanṭa læbennē duka saha vēdanāvaya. eya minis bhavaya tuḷinma prāyōgikava atdæka gata hækiya. ehidī æsaṭa penennē da duk saha vēdanā genena dēval ya. kanaṭa æsennēda evæni dēya. divaṭa læbennē da maḷa mutra – semsoṭu væni dēya. ēvāyē āghrāṇa padārthaya āhāra vīmaya.
miyagiya satva siruruvalin vægirena lē særava asūci vaḷaval adhika jarāvan ādiyē āghrāṇa padārthaya pamaṇak ovunṭa gōcara vē. esē vannē ovun ardha paramāṇuka śarīra æti aya nisāya. sem goḍaka hō asūci piḍaka hō maḷa siruraka hō durgandhaya pamaṇak ardha paramāṇuka tattvaya ganī.
bohō ayaṭa dāna sīlādī piṁkam kerehi ættē vividha matayanya. ēvā ovun tuḷa pavatina lōbha – dvēṣa – mōha ādī mānasika maṭṭamvala svabhāvaya anuva aḍu væḍi lesa pavatī. ætæm aya dāna sīSlādī piṁkamvala yam pramāṇātmaka tattvayakin yedē. namut “duka” piḷiban̆da satyāvabōdhaya næta. pavkam da sita – kriyāva – vacanaya tuḷa upadavā tibē. sil samādan vīma digu kalak kara tibuṇat, ema sil samādan vū dinavala eka sil padayak hō bin̆dī giyā nam eyinda etaram phalak næta. mē ayada ihaḷa tattvayak æti prēta lōkavala upaditi. ē aya “paradattūpa jīvī” nam koṭasaṭa ayat veyi.
ē ayaṭa tama gnatīn visin dāna mānādī kusala karma koṭa piṁ labādīmēdī ēvā atpat karagata hæka. madhyama vaśayen piṁ daham kara pavkam da væḍi kara gat ættan dīrgha kālayak prēta lōka tuḷa duk vin̆dīmen pasu gnatīn labā dena piṁ atpat karagata hækiya. pinaṭa vaḍā væḍi vaśayen lōbha – dvēṣa- mōha tuḷa jīvat vū aya miyagos avurudu dahas gaṇanak prēta lōkavala duk vin̆diti. pinak anumōdan kara gænīmaṭa ē sā dīrgha kālayak dukvin̆da pava aḍu kara gata yutu veyi.
This is a Google word to word translation of a article publised on Divaina on 2012/11/30.