සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් පරාභවයට මඟ පාදන නැකත් තරු
Whether this male or female born in this world is a woman, they have contributed to the cognitive power that they used to preserve prior knowledge. For the sake of it, the fate of the world’s development and its decline will be marked by the fate of the world. Many people are forced to escape the purpose of their spiritual rewards. The factors which mainly affect the Samadhi wisdom are attributed to the Dhamma Silana meditation. The Lord Buddha explained to some of the goddesses about the ways in which one can lead his life through the growth of this kind.
Parāvanālān Narasan – asked who was the worst.
Survivado Bhawing Hoti – Sujivano Reva
Dhammakamo hawathi – Dhammakizi Parabava
The person who makes the right path of growth is easy to know. The degenerate one can easily get caught. This verse suggests that a person who makes the ten tall men develops and defeats the one who hates it. It is necessary to understand that a person is inclined to the deteriorating side of the world. It is important that he maintain a belief in the world’s universal energy. It will guide someone to the right path when we come to earth. According to senior dystocian theories, one can demonstrate a man’s horoscope and show the degree of degradation and development of the personality. The physical development of one’s own material can be explained worldly – moral development is also spiritual. Here, the principles of politics and dignity are the way of dhamma and policy.
According to Nakath, in a more durian form, the origins of Ven. Buddha Ravi and Rahu can be influenced by a certain force. This is suitable for a Buddhist society and a Buddhist society. According to Buddhism, the smallest safe wall that helps us to make a righteous person in society is the five-pronged policy. This reflects the apparent nature of the cosmos, the nature of which is what it does and the status of the uninformed. In this, we mean the doctrine of killing, stealing, mistreatment, lying, and indulgence. From these analyzes, you will be persuaded to indulge in the practice of vain idolatry, and you have been criticized and repelled.
It is clear that having a single male is a strong desire to have sex. Ravi’s strength does not have any influence, though Ravi does not have a well-inclined tendency for worldly supply. Often, because of the lunar eclipses of the planets, and because of the appearance of a red planet, its nature may change and accelerate in its constituent parts.
Rahu, who is not a star, is a special place. If the name of the planet is known as the “Grandfather of the Planet”, Rajat may have the same lustful thoughts as a teenager. Rahu, a non-planet-like energy source, accelerates the process, creating strange and unusual flavors. Therefore, it is assumed that the place of Rah’s ignorance of the center of the person’s 7th place is the restraining of the rested place. The barriers are created at the place where a conflict means conflicts. There are instances where the facts can be cited as wrong embrace.
Also, the magnitude of the magnitude planet is to accelerate one’s sexuality and convert it to other profiles. The supreme body of the sacerotope has a special place in the operation of the mind through the action of the mind. So the energy in the bloodstream is especially important for men’s pornographic thoughts. Depression is scarred, and sedentary can also be fraught with thoughts. The seven seven heads of the center are also born into the passionate thoughts. It is possible to look at each and every one of these planets as asteroid or another.
If it is weak from umarous Venus, it will be a Rakika and a wealth of energy that is spent on the touch of a woman and will be given to women by the discomfiture. And above all, if you have a bad vision when you are in the lords of the city or in the tenth, these things will go to sayings. Ravi Lura Chandra will have Venus and Vision, too, to be scarce. Ravi, Oriental, Kujga, Venus will be sinners because they are filled with sinful acts of adultery. It will also be the character of Buddha-savvy adultery.
In the meantime, there may be those who suffer from diseases that are secretive in the darkness, which are false and obscure, due to Venus Yoga. The above instances may be strong in the supernumerary and extraordinary worlds of these planets.
The powerful meaning of the above-mentioned Dhamma has many reasons. “Definitely Surah Dutto – Akhkadutto Che Guevara – Liadhal Liadal”
Someone who likes women, likes alcohol, and lovers of gambling, means that it destroys the wealth that he has acquired through it. Frequently, it will be concluded that someone is subject to the same kind of sentiment because of the sight of the Venus messenger. And “Sehir Darah’s Shantarto – Wasiyasu Padisasti – Dispensary Apostle”
Some say that he will not be satisfied with his wife and be punished, but will be subjected to prostitution, and those are also being deteriorated. It is due to this that the lunar, Cuva and Venus Yoga are in a bad location.
Meanwhile, the “Chandra Buri Venikuru Yoga Factor” has been largely influenced and this characteristic of Buddhism is the ancient “Yobbno Yoso – Anne Yumembu”
The tassa sprinkles in the lecture. It is possible that those who have this planet and who are older than a tanner one can collect themselves from the thieves and steal from a young woman.
However, when the focal point is in that location, he will have a control over himself. Self-knowledge can be created for that. Also, the second person says that his wife is luckier and protects his family when he is in his fifth position. In addition, the horoscope of the quadrangle is the one who gives the wife the kind of advice she receives from equality and that she fails to be the fifth of the five, and defends her character.
This analysis will be unnecessary for you to understand your concerns and understand something about your nature. Though we have received more humanity, we need to think of a higher mind. It is most important to try to understand the world’s highest Dhamma by that mind. It is proper to endeavor to understand the Dhamma which the Lord Buddha has worked out with a mere 20 pounds of distance, and struggling for all beings. Many mistaken gates can be closed by observing the five-pronged pledge, obeying the precepts and obedience to obedience. The animal that suffers from a bad conscience is endless. It is the duty of every Buddhist to develop the world without making such a situation.
All should be able to become a good man who honors and reveres merciless teachings that are good enough to acquire virtues and to gather up ten talents and to choose wholesome bodies of souls who love the senses.
Prior to the Karmakas, many of the reasons that cause re-awakening are based on the nature of the stars. But the “Hangman’s Wisdom in the Chathakhan Bhikkhu”, which brings forward what we say, proves that Karma causes the inherent karma. Therefore it is wise to consider the above considerations and help a living from Aryan philosophy to live comfortably.
parābhavayaṭa man̆ga pādana nækat taru
mē lova ipadena yam puruṣayek vēda striyak vēda ovun pera sasarē purudu puhuṇu kaḷa karma śaktiya melovaṭa dāyaka koṭa pæmiṇa æta. ema karma hētu koṭa gena melova diyuṇuvat parihāniyat ovun melova eḷiya dakina viṭa daivayē saniṭuhan karanu æta. in bērīmaṭa bohō denakuṭa sidu vannē ovun visin praguṇa kaḷa ādhyātmika pratipadāva aramuṇa karagenaya. īṭa mūlikava balapāna sādhaka vaśayen gatkala dāna śīla bhāvanā śīla samādhi pragnā kusal bala hētuvē. mevæni kusal bala væḍīma tuḷin yam ayakugē jīvitaya nisi māvatakaṭa yomu kara gata hæki ākārayan sambandhava lovaturu budu piyāṇan vahansē yam dēvatāvun vahansēlā aram̆bayā pæhædili kaḷa sēka.
parābhavantaṁ purisaṁ – pirihena kenā kavarekda yanna vimasā æta.
suvijānō bhavaṁ hōti – suvijānō parābhavō
dhammakāmō bhavaṁ hōti – dhammadessī parābhavō
hædena væḍena nisi mārgayaṭa ena tænættā diyuṇu vana kenā dæna gænīmaṭa pahasuya. pirihena kenā pahasuven data hækiya. dasa kusaḷa yedena tænættā diyuṇuvana atara īṭa piḷikul karana kenā pirihena vaga ihata dharma pāṭhayen adahas vē. yam pudgalayaku melova pirihena pættaṭa næm̆buruva siṭina bava tērum gænīmaṭa nisi avabōdhayak avaśya vē. īṭa lova pavatina viśva śaktiya gæna viśvāsayak ohu tuḷa pavatvā gænīma vædagat vē. eman̆gin apa melovaṭa pæmiṇena viṭa rægena ā sakaḷa vidha puṇya mahimaya keneku yahapat mārgayaṭa yomu karanu æta. jyedtiṣya nyāyanṭa anukūlava gatta da kenekugē han̆dahana parīkṣā kara ema ayagē pirihena svabhāvayat diyuṇuvana svabhāvayat jyedtiṣya śāstragnayanṭa penvā diya hækiya. kenekugē bhautika diyuṇuva laukika vaśayenda – pratipattimaya diyuṇuva ādhyātmika vaśayen da vigraha kaḷa hækiya. mehidī pratipatti yanuven adahas karanuyē āmisa hā pratipatti pūjā vidhi kramayayi.
nækat kāraṇāvalaṭa anuva jyedtiṣyayēdī kuja sikuru san̆du buda ravi saha rāhuṭa puruṣa kēndrayaka yam balavēgayak æti kaḷa hækiya. upatinma bauddha vana samājayaka hā abauddha samājayaṭa meya manā lesa yōgya vē. budu dahamaṭa anuva paṁca śīla pratipadāva apa samājayē keneku samājayē dæhæmiyaku karavannaṭa upakāra vana kuḍāma ārakṣita pavurayi. memagin prakāśa vana kusala akusala svābhāvaya eya piḷipadina hā piḷinopadina tarātirama mata venas vē. mehidī apa adahas karanuyē satun mærīma, sorakam kirīma, kāmayē varadavā hæsirīma, borukīma, surāpānaya yana śikṣāvanya. ē atarin mema vigrahayēdī obaṭa penvā dīmaṭa vīrya ganu labannē kāma mithyācāriya hæsirīm nisā oba dōṣa darśanayaṭa hā piḷikulaṭa patvana ākārayayi.
yam puruṣa kēndrayaka ravi haya vænnē siṭīmen ohu kāmayaṭa balavat āśāvak æti bava pæhædilivē. laukika sæpayaṭa ravi etaram subadāyaka næm̆buruvak nætat ravigē śaktiya nisā kisiyam balapǣmak siduvanu æta. bohō viṭa raviṭa candra kuja mituru grahayan nisāt buda sama grahayaku nisāt ovungē dṛṣṭiya væṭena rāśīn vala ræn̆dīsiṭīmen ehi svabhāva venas hā vēgavat bava siduvīmaṭa iḍa æta.
tavada jyedtiṣayēdī graha tārakāvak novana rāhuṭa himivanuyē viśēṣa sthānayaki. grahalova sīyā namin nam paṭabæn̆dunat rāhuṭa yovun taruṇayaku hā samāna kāma rāga sitivili upadavā diya hækiya. grahayaku novana śakti prabhavayan pamaṇa vannā vū rāhugē svabhāvaya kriyāvaliya vēgavat kirīma, amutu amutu rasayan utpādanaya kirīmaya. ema nisā rāhu nodænuvatma yam ayakugē kēndrayē 7 vænnē tænpatvīmen siduvanuyē vivāgata sthānayē bādhaka æti karavīma bava upakalpanaya kerē. ema sthānayē bādhaka ætikarannēa yǣyi adahas karanuyē am̆busæmi matavāda mata gæṭum ætivīmaya. ehidī ema karuṇuvalaṭa mul vana siddhīn vanuyē væradi kāmamityācāraya lesa penvā diya hæki avasthāda æta.
esēma kuja grahayāgē svabhāvayada kenekugē kāmuka svabhāvaya vēgavat kirīmaṭat eya venat pætikaḍa san̆dahā parivartanaya kirīmaṭat ohu samat vē. kuja lē dhātuvaṭa adhipati grahayā nisā sita kriyātmaka vīmēdī lē dhātuvaṭa suviśēṣī sthānayak himivē. ebævin lē dhātuvē æti śaktiya viśēṣayen puruṣayangē kāmuka sitivili valaṭa pradhāna vē. kuja grahayā kēndrayaka pas vænnē siṭīmada hat vænnē siṭīmada kāma sitivili valin baritavīmaṭa puḷuvana. kēndrayaka hata adhipatiyā hatehi siṭīmada rāgika situvili ipadavīmaṭa mul vē. mē hæma grahayakugēma svarūpaya tavat graha tārakāvak nisā vēgavat vannaṭat novannaṭat iḍa æti bavada ema avasthā parīkṣā kirīmen data hækiya.
kuja sikurugen durvala vī nam rāgika hā tama dhanaya śaktiya ratiyē sparśaya venuven væya vana hā strīn sæpayaṭa lol vū avakalkriyāven pirinu ayaku vanu æta. tavada buda lagnayē hō dasa vænnē siṭiyadī aśubha dṛṣṭiyak lada hot ihata aramuṇu kathāvalaṭa yomuvanu æta. ravi candra kuja sikuru graha yōgayada dṛṣṭi væṭīmada duṣcarita æti kara gænīmaṭa siduvanu æta. ravi, buda, kuja, sikuru narakaṭa siṭiyahotda paradāra sēvanayaṭa lol vū pāpakārī kriyā valin piruṇu heyin pav karana ayaku vanu æta. tavada buda sikuru śanida paradārāvan soyā duvana caritayak vanu æta.
mē atara kuja buda sikuru yōgaya nisā borukarana avakalkriyāvalin piruṇu duṣcaritayaṭa bæn̆duṇu rahas pradēśayē pætirena rōgavalin peḷena ayaku vīmaṭa iḍa tibē. ema grahayangē mahadaśāvalat aturu daśāvalat ihata san̆dahan avasthā prabala viya hækiya.
ihata san̆dahan daham pāṭhayangē prabala arthaya desa bælīmen pæhædili vana kāraṇā ræsaki. “itthiyuttō surā dhuttō – akkhadhuttō ca yō narō – laddhāladadhaṁ vināsēti”
yam ayaku strīnṭa lolvūvōda, matpænaṭa lol vūvōda, sūduvaṭa lol vūvōda emagin tamā lada dhanaya yasa isuru vināśayaṭa patvē yanna emagin adahas kerē. buda sikuru kuja svabhāvaya san̆dugē dṛṣṭiya nisā ihata kī kāraṇāvalaṭa yamaku bhājanaya vana bava jyedtiṣayēdī nigamanaya vanu æta. tavada ” sēhi dārēhi santuṭṭhō – vēsiyāsu padissati – dissani paradārēsu”
yam ayaku tama birin̆dagen sǣhīmakaṭa pat novī vesan̆ganan karā yayida parastrī sēvanaya karayida ema ayada pirihīmaṭa lakvana bava san̆dahan vē. ē san̆dahā candra, kuja, sikurugē yōgaya ayahapat sthānayaka pævatīmada hētuvē.
mē atara candra buda sikuru yōga kārakaya avakalkriyāva bohō sē balapāna atara budu dahamē mema svabhāvaya atīta “yobbanō jōsō – ānē nimbarutthatiṁ
tassā issāna supati yannē dēśanāvē. mema graha yōgaya æti aya vayasin bohō ikma giya sæṭa vasa piruṇu ayaku nām̆bara taruṇa striyaka āvāha karagena sorungen æya ārakṣā kirīmaṭa vehesīma tamāgē vināśayaṭa hētuvana bava san̆dahan kaḷa hækiya.
kesē vetat kēndrayaka lagnādhipati ema sthānayē siṭina viṭa tamāṭa tamā pālanaya kaḷa hæki svabhāvayak ætivenu æta. svayaṁ gnanaya ē san̆dahā upadavā gata hækiya. tavada devænnādhipati pas væni sthānayē siṭina viṭa svakīya birin̆daṭa daruvanṭa lædiva tama pavula surakina ayaku vana bavada san̆dahan vē. tavada han̆dahanaka hatara adhipati pahē siṭīmen samānātmatāven birin̆daṭa salakana ovadan dena bavat pasvænna adhipati pahē siṭīmen avakal kriyāven miduṇu tama caritaya ārakṣā karana ayaku vana bavada vigraha vē.
mema vigrahayan veta obē avadhānaya yomu kara tamāgē svabhāvaya piḷiban̆da yamak avabōdha kara gænīmaṭa meya vigrahaya obaṭa atæm̆bulak vanu æta. jyedtiṣyayen kumana vigrahayak kara tibuṇat manuṣyatvaya læbū apa sitiya yuttē usas manasak dāyaka koṭa tibena bavayi. ema manasin lova usasma dharmaya avabōdha kara gænīmaṭa utsāha dærīma itāma aganēya. lovturā budupiyāṇan vahansē apamaṇa vehesakin visi asaṁekhyayak dura gevā sakaḷa satvayan venuven vehesa vī avabōdha koṭagat dharmaya unvahansēṭa karana gauravayak vaśayen avabōdha kara gænīmaṭa vehesavīma sudusuya. paṁca śīla pratipadāvē surāmēraya śikṣāva hā kāmēsumiccācārā śikṣāvan piḷipædīmen bohō væradi dvāra vasā tæbiya hækiya. narakaya avīciya tirisan yōniyehi dukvin̆dina satvayā ananta apramāṇaya. evan tattvayaṭa pat novī melova diyuṇuvat paralova diyuṇuvat æti kara gænīma sǣma bauddhayakugēma yutukamayi.
mithyādṛṣṭiyen midī dasa kusal ræskara ēvā anugamanaya karana satpuruṣa æsura priyakarana sansun indriyan æti buddhādī satpuruṣayan priyakarana satpuruṣa igænvīmvalaṭa gaurava karana yahapat puruṣayek vīmaṭa sævoma utsuka viya yuttēya.
itāma keṭiyen parābhavayaṭa hētuvana karuṇu kīpayak nækat taruvala svabhāvaya mata siduvana bava karmaphala viśvayaṭa pera jyedtiṣayan penvā dī æta. enamut apa karana kiyana dǣ peraṭu koṭa idiriyaṭa genena “ectanāhaṁ bhikkavē kammaṁ vadāmi” yana buddhārthayen sanātha vanuyē karmaya nisā īṭa āvēnika karmavala ætivana bavaya. ebævin ihata karuṇu nuvaṇin salakā balā duṣcaritayen vælakena ārya darśanayen yut tænættek vīma sænasillē jīvatvīmaṭa upakārī vē.
This is a Google word to word translation of a article publised on Divaina on 2012/01/13.
